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^  /Mfi,.  j./o  j:^-K 


HARVARD 
COLLEGE 
LIBRARY 


THE 


WORKS 


OF 


THOMAS    SHEPARD, 


FIRST  PASTOR  Of 


THE  FIRST  CHURCH,  CAMBRIDGE,  MASS. 


WITH   A 


MEMOIR  OF  HIS  LIFE  AND  CHARACTER. 


VOL.   II. 


: BOSTON: 

DOCTRINAL   TRACT   AND    BOOK   SOCIETY. 

1853. 


t^.^^o  'I' '  r>  f^.j  (-1) 


C/3W.9.  Io^tS) 


TO  THE  READER. 


If  tboa  art  one  who  knowest  what  it  is  to  be  serious  in  the/ 
great  business  of  providing  for  eternity,  it  is  very  probable  thou] 
mayst  be  no  stranger  to  the  name  of  this  reverend  author,  nowl 
with  God,  whose  name  in  both  the  Englands  is  as  an  ointment  \ 
poured  forth ;  and  then  thou  wilt  be  eagerly  desirous  to  peruse   / 
the^e  following  Sermons,  in  tendency  to  the  further  increasing  J 
thy  jitock  of  spiritual  oil ;  and  when  thou  hast  read  thcra,  and/ 
sucked  forth  the  sweetness  and  nourishment  contained  in  them, 
and.  by  the  assistance  of  the  Holy  Spirit,  turned  them  into  good 
and  healthful  nutriment  to  thy  soul,  we  question  not  but  it  will 
enhance  the  author's  worth  in  thy  thoughts  and  estimation.    But 
ptrhaps  thou  hast  never  lighted  on  any  of  those  flowers  which 
this  holy  man  has  planted  in  God's  garden,  and  thenWFare  con-, 
fident  thou  wilt  meet  with  such  savory  sweetness  in  this  Discourse 
as  will  make  thee  wish  Christ's  church  had  longer  enjoyed  so 
<.-h()i(^  and  skillful  a  workman.!   If  thou  be  one  who  hiist  hitherto  • 
little  considered  of  God,  and  thy  soul,  and  the  concernments  of 
eternity,  or  only  now  and  then  had  some  moming-dew  thoughts 
of  that  which  deserves  and  requires  the  choicest  and  most  vigor- 
ous workings  of  thy  soul,  we  wish  thou  wouldst  so  far  comply 
with   God's  goodness  in  bringing  this  book  to  thy  hand,  and 
gratify  thyself,  —  we  mean  thy  soul,  thy  better  self,  —  as  to  read 


4  TO   THE   READER. 

over  this  treatise,  in  which  thou  wilt  meet  with  tho^e  serious  and 
soul-piercing  truths  which,  by  GU>d's  blessing,  may  be  as  poison 
to  thy  lusts,  and  awaken  thee  to  a  serious  and  hearty  engaging 
in  that  work  which  none  ever  yet  repented  of.  For  the  occasion 
of  publishing  this  piece,  we  refer  thee  to  the  larger  epistle  of 
our  reverend  brother,  and  only  add,  that  though  a  vein  of  seri- 
ous, solid,  and  hearty  piety  run  through  all  this  author's  works, 
yet  he  has  reserved  the  best  wine  till  the  last  The  Lord  help 
thee  and  us  so  to  read  and  improve  these  and  such  like  labors 
of  God's  harvestmen,  that  we  may,  with  the  wise  virgins,  have 
the  lamps  of  our  souls  trimmed  and  furnished  with  oil,  that, 
when  the  Bridegroom  shall  come,  we  may  be  ready  to  enter  with 
him  into  his  kingdom.  Which  is  and  shall  be  the  prayer  of  us 
who  are  hearty  well-wishers  to  thy  soul. 

WILLIAIlC  GREENHILL. 
EDMUND   CALAMY. 
JOHN  JACKSON. 
SIMON  ASH. 
WILLIAM  TAYLOB. 
24th  December,  1659. 


PREFACE. 


To  the  Header,  and  especially  to  the  Inhabitants  of  Cambridge, 

in  New  England, 

That  to  make  sure  of  life  eternal  is  the  one  necessary  busi- 
ness that  we  sons  of  death  have  to  do  in  this  world,  and  without 
which  all  our  time  here  is  worse  than  lost,  every  enlightened 
mind  will  easily  acknowledge;  this  present  life  being,  by  the 
rule  of  it,  appointed  but  to  this  end,  to  be  preparation  time,  spent 
in  a  continual  care  to  make  ready,  that  we  might  have  a  good 
rof^eting  with  Ilim  who  shall  be  seen  in  this  air  one  day.  And 
whether  we  look  up  to  heaven,  or  down  to  hell ;  whether  we  re- 
flect upon  our  own  immortal  souls,  or  turn  our  eyes  toward  the 
pn\ntness  and  goodness  of  that  God  in  Christ  with  whom  we 
have  to  do ;  whether  we  pace  over  the  time  between  this  and 
jud^rment  day,  or  send  our  thoughts  to  view  the  eternity  that  is 
to  follow  after,  —  all  things  put  a  necessity,  a  solemnity,  a  glory 
«j»on  this  work. 

But  difpciiia  qu<B  pulcbra.  It  is  one  of  the  oracles  uttered 
by  our  Ix)rd  with  his  own  mouth,  "  Strait  is  the  gate  and  narrow 
i>  tlic  way  that  leadeth  unto  life,  and  few  there  be  that  find  it." 
It  i'*  not  so  easy  a  thing  to  get  to  heaven,  nor  so  broad  a  way 
thither,  as  the  slight  and  loose  opinions  of  some,  and  practices  of 
more,  would  make  it,  nor  lu*  the  carnal  hearts  of  all  would  have 
it ;  though  that,  if  it  be  examined,  is  tlie  common  scope  of  all 
ernineous  conceits ;  and  how  restlessly  have  the  corrupt  minds  of 
men  liiln^re*!  therein  in  all  ages,  and  do  in  these  our  days,  to 
widen  the  way  to  life,  to  break  down  the  boundaries  of  this  nar- 
row path,  and  make  it  broader  than  ever  God  made  it !    Man's  I 

1  • 


8  PREFACE. 

and  fitting  scribes  not  easily  attainable  in  this  wilderness,  it  has 
occasioned  this  delay  hitherto.  But  we  hope  it  will  now  be 
neither  unacceptable  nor  unseasonable. 

These  Sermons  are  now  transcribed  by  industrious  and  intelli- 
gent persons,  and  have  been  carefully  reviewed  and  corrected. 
They  are  written  out  of  the  author's  own  notes,  which  he  pre- 
pared for  preaching,  (only  about  a  sheet  himself  wrote  out  in 
his  lifetime,  having  thoughts,  it  seems,  of  yielding  to  their  desires 
who  were  earnest  for  their  publishing,)  by  means  whereof,  though 
the  reader  will  often  meet  with  curtness  of  expression,  and 
though  some  lively  passages  that  were  uttered  in  preaching  may 
be  wanting,  yet  you  will  have  this  benefit,  to  have  much  in  little 
room.  It  may  also  easily  be  observed,  that  not  curiosity  of 
words,  but  weight  of  things,  was  here  studied  by  and  flowed  from 
I  the  heart  and  pen  of  the  author,  which  yet  produceth  the  best 
i  (and  truest,  i.  e.^.a  real  rhetoric.  In  sum,  although  many  imper- 
'  fections,  incident  to  such  posthumous  editions,  can  not  be  want- 
ing, yet  we  doubt  not  but  the  work  will  speak  for  itself,  to  the 
intelligent  and  serious  reader. 

^Ve  are  not  ignorant  that  there  be  some  who  somewhat  differ 
from   this  our  author  in   accommodation  of  this  parable,  and 
analysis  of  some  part  of  the  context,  referring  it  to  the  times 
about  the  expected  calling  of  the  Jews ;  and  if  so,  the  substance 
,,of  the  work  may  be  accounted  to  be  in  a  more  than  ordinary 
manner  proper  and  seasonable  for  these  times ;  but  therein  every 
'man  is  left  free  to  his  own  further  disquisitions.     Neither  is  it 
for  the  sake  of  the  bare  exposition,  much  less  chronical  accom- 
modation, of  the  text,  so  much,  that  we  publish  these  things,  (in 
that  kind  the  labors  of  others  do  abound,)  but  for  the  8])iritunl, 
practical,  lively,  soul-searching  truths  and  applications  thereof 
that  are  therein  contained  ;  the  substance  of  which  truths  the  im- 
partial reader  will  easily  acknowledge  to  be  clear,  both  from  tliis 
\and  from  other  scriptures. 

These  Sermons,  preached  by  the  author  in  a  weekly  lecture, 
were  begun  in  June,  IGSG,  and  ended  in  May,  16-10.  In  which 
time  there  was  a  leaven  of  Antinoraian  and  Familistical  opinions 


PKEFACE.  9 

Stirring  in  the  country,  as  the  world  has  already  in  print  been 
informed ;  by  occasion  whereof,  the  reader  will  meet  with  sundry 
passages  tending  to  reprove  and  refute  some  of  those  conceits, 
and  to  establish  the  contrary  truth ;  which  we  have  not  expunged,  i 
but  let  them  pass  mostly  as  we  have  found  them ;  seeing  it  is  no] 
more  than  the  world  already  knows,  that  there  were  such  things 
then  among  us ;  and  though  that  storm  be,  as  to  its  open  influence, 
comfortably  Uown  over  with  us,  yet  the  like  errors  are,  if  not 
latent  among  some  here,  spread  elsewhere  by  the  new  Ughts  of 
these  times,  whence  these  helps  against  them  are  still  needful. 
And  we  doubt  not  but  the  substance  of  the  truth  here  defended 
by  oar  author  will  stand  and  abide  the  trial.    Yea,  I  suppose  I  / 
may  freely  take  hberty  to  say,  that  among  the  many  excel-  | 
lendes  wherewith  the  Lord  endowed  this  precious  instrument  of 
his,  this  was  none  of  the  least,  that  Grod  taught  him  and  helped 
bim  to  teach  others  the  true  middle  way  of  the  gospel,  between 
the  Legalist,  on  the  one  hand,  and  the  Antinomian,  or  loose  gospcl- 
er,  on  the  other,  with  much  and  sweet  clearness,  as  was  evident 
in  the  whole  course  and  way  of  his  preaching,  and  may  in  some 
measure  appear  both  in  his  books  formerly  printed  and  in  the  . 
following  Sermons.     Other  passages,  also,  of  special  application  j 
to  this  country  and  to  those  first  times  of  it,  we  willingly  permit 
to  pajs^  the  press,  because  they  may  be  profitable  to  others  in  like 
cases  elsewhere,  and  of  special  benefit  to  the  New  English  reader. 
For  why  should  we  not  desire  and  hope  that  the  suitable,  solemn 
counsels  and  warnings  here  given  to  these  churches  by  this  seer 
in  Israel,  in  reference  to  the  main  matters  of  life  and  godliness, 
may  now  be  of  living,  awakening,  and  soul-instructing  use  to 
them  (O  that  it  may  be !)  unto  many  generations  ? 

Reader,  if  thou  comest  hither  to  carp  and  cavil,  or  to  criticise  I 
upon  each  circumstantial  imperfection,  this  work  is  not  for  thy 
turn ;  but  if  thou  bringest  with  thee  a  serious  and  humble  heart, 
desirous  to  have  thy  soul  searched  to  the  quick,  the  sores  thereof 
lanced,  thy  spiritual  work  and  way  directed,  and  the  interest  of 
thy  eternal  peace  furthered ;  if  thou  desirest  to  walk  with  Grod 
in  good  earnest,  and  escaping  all  the  snares  of  a  slight  and  slum- 


10  PREFACE. 

bering  generation,  to  stand  before  the  Son  of  man  with  comfoi*t 
in  the  day  of  his  glory,  then  mayst  thou  here  find  that  that  will 
'^  suit  thee,  and  which  thou  wilt  bless  the  Lord  for,  even  words  that 
are  as  goads  and  nails  fastened  by  this  master  of  assemblies, 
1  given  from  that  one  and  chief  Shepherd.  The  Lord  fix  and 
fasten  them  in  all  our  hearts,  that,  abiding  and  being  ingrafted 
there,  they  may  be  instrumental  to  further  our  salvation,  that 
neither  deficiency  in  the  main,  nor  slothful  security,  may  hinder 
us  from  our  desired  end ;  but  when  that  chief  Shepherd  and  that 
heavenly  Bridegroom  who  now  sends  to  us  by  so  many  servants 
and  messages  of  his,  both  in  word  and  writing,  shall  appear  him- 
self "  in  the  glory  of  his  Father  and  of  all  his  holy  angels,"  we 
also  may  "  receive  a  crown  of  glory  that  fadeth  not  away ; "  and, 
for  the  last  consummation  of  this  happy  marriage,  may  go  home 
with  him  to  his  Father's  house,  there  to  abide  in  his  rest,  in  the 
"fullness  of  his  joy,"  and  drink  down  his  "pleasures  forever-r 
more." 

And  you  that  sometimes  were  the  flock  of  this  shepherd,  and 
have  heard  these  things  from  the  lively  voice  of  this  soul-melting 
preacher,  whom  you  never  can  forget,  let  it  be  a  welcome  provi- 
dence to  have  these  truths  thus  revived  to  you  and  put  into  your 
hands,  that  he  who  is  dead  may  yet  speak  to  you  and  yours.  Gret 
them  into  your  houses  to  read,  nay,  into  your  hearts  to  feed  upon, 
as  a  choice  and  precious  treasure.  And  let  them  still  be  a  living 
and  continual  warning  to  you  to  watch  and  keep  alive  the  power 
of  godliness,  the  daily  practice  of  working  "  out  your  salvation 
with  fear  and  trembling,"  the  love  of  the  truth,  the  hatred  of 
every  false  way,  the  esteem  and  improvement  of  God's  ordi- 
nances, and  the  true,  humble,  heavenly  life  of  faith  in  Christ 

Jesus. 

JONATHAN  MITCHELL. 

Camdridoe,  New  England, 
December,  1659. 


I 


CONTENTS 


TO 


VOLUME    II. 


PART  I. 

CHAP.  Pa  OB. 

I.    General  Scope  of  the  Parable, 13-16 

II.    The  Visible  Church, 16-23 

m.    The  Coming  of  Christ  and  the  Security  of  Professors,        24-26 
IV.    The  Soul  that  will  enjoy  Communion  with  Christ  must 
be  divorced  from  all  other  Lords,  particularly  from 
Lusts  and  from  the  Law.    The  Manner  of  its  Espou- 
sals unto  Christ, 26-^ 

V.    The  Marks  and  Signs  whereby  the  Soul  may  know 
whether  he  be  in  League  or  Love  with  any  Lust  or 

Creature,  or  married  to  the  Law, 33-41 

VI.     Motives  and  Arguments  to  persuade  us  into  the  Love 

of  Christ,  and  to  be  csjwused  to  him, 41-50 

VII.    All  Power  for  Spiritual  Work  from  Christ, 50-68 

VI II.    Christian's   Duty  of  being  constantly  ready  to  meet 

Christ,  and  to  enjoy  Communion  with  him,  ....        68-77 

IX.    A  fourfold  Exhortation  to  Believers, 77-110 

X.     The  Soul's  immediate  Closing  with  the  Person  of  Christ, 

as  the  proper  Object  of  saving  Faith, 111-143 

XI.    True  Believers  do  with  Hope  expect  the  Second  Com- 
ing of  Christ,     143-159 

XIL    Believers  do  long  and  desire  for  the  Appearance  and 

Second  Coming  of  Christ, 159-182 

i  XIII.    There  are  Hypocrites  in  the  best  and  purest  Churches,     183-191 

XIV.    A  Discovery  of  Gospel  Hypocrites, 191-206 

XV.    There  is  a  vast  Difference  between  a  Sincere  Christian 

and  the  Closest  Hypocrite, 206-229 

XVI.     The  Hypocri.*»y  of  the  Heart  proceeds  from  a  Want  of 

saving  Illumination  in  the  Understanding,   ....    229-237 
XVII.    Hypocrites  discover  themselves  in  an  ineffectual  Use  of 

tlic  Means  of  Grace, 238-260 

XVIII.  The  Hearts  and  Souls  of  Believers  are  made  as  Vessels 
only  for  the  Reception  of  Christ,  his  Spirit,  and  the 
Graces  thereof, 261-268 


12  "  CONTENTS. 

XIX.    The  Holy  Spirit  is  in  Believers  as  the  Principle  of  their 

Spiritual  Life  and  Holiness, 268-295 

XX.  There  is  such  a  Fallncss  or  Measure  of  Grace  in  the 
Heart  of  Believers,  which  the  most  refined  Hypocrites 
never  arise  onto, 295-^02 

XXL  A  more  extended  Account  of  that  Fullness  of  Grace 
that  is  in  Believers,  and  how  the  most  glorious  Hypo- 
crites come  short  of  it, .    302-351 

XXn.    True  Saving  Grace  in  the  Hearts  of  Believers  can  never 

faU, 351-369 

PART  II. 

I.  Carnal  Security  in  Yii^gin  Churches, 370-384 

II.  Carnal  Security  comes  by  Degrees, 384-391 

III.  Security  the  last  Sin  of  Good  and  Bad, 391-402 

IV.  Christ's  Absence  the  Cause  of  Security  in  his  Churches,  403-409 1^ 
V.  Christ's  Awakening  Cry  before  his  Coming,     ....  409-416 

VL    The  Certainty  of  Christ's  Coming, 416-423 

YII.    God's  Compassion  towards  Wise  and  Foolish  Virgins,    423-429 
Vm.    Christ's  Coming  and  his  awaking  Sleeping  Christians,    430-437 
IX.    Christians  trimming  their  Lamps,  and  Holiness  the 

Christian's  Glory, 437^50 

X    Counterfeit  Grace  is  not  lasting, 451-457 

XI.    Unregenerate  Persons  may  have  a  Sense  of  their  Want 

of  Grace, 458-465 

XII.    The  Desire  of  Grace  that  may  be  in  Hypocrites,      .    .    465-472 
XIIL    The  Desires  and  Endeavors  of  Hypocrites  after  Grace 

are  not  lasting, 472-485 

XIY.  The  Grace  of  one  Person  will  not  advantage  another 
that  wants  Grace  himself,  and  the  best  Christians  can 

not  dispense  Grace  to  those  that  want  it, 485-494 

|N)S[V.    The  plentiful  Dispensing  of  Grace  in  the  Gospel  Min- 
istry,         494-507 

XVI.    Concerning  Christ's  Coming, 507-514 

XVn.    Christ's  Coming  as  a  Bridegroom  to  his  own,  ....    514-526 
XVni.    Christ  will  not  tarry  when  once  his.  Time  is  come,  and 
the  Folly  of  such  whose  Work  is  then  to  do ;  and  the 
Blessedness  of  Saints  consists  in  immediate  Com- 
munion with  Christ, 526-549 

TCnc.    None  shall  enjoy  Christ  hereafter,  but  those  that  are 

prepared  here, 549-635 


THB 


PAKABLE  OF  THE  TEN  VIRQINS 


UNFOLDED. 


CHAPTEB   L 

Vatt.  XX  f.  1—13.  '^Umii  riiall  tbe  kingdera  of  haavm  be  ISkaaed  onto  tea  virgini, 
vhich  look  their  laai|Mi  and  went  forth  to  meet  the  bridecroom.  And  five  of  th«n  were 
wiae  and  fire  wef«  foMUb.  Thn  that  were  fooUah  took  toeir  Jampa  and  took  no  oil  with 
Ibrm.  Bat  the  wine  took  oil  in  their  veeeeb  with  their  lampe.  While  the  bridefroom  tar- 
iMd,  they  all  alumbefed  and  alepc  And  at  midni|d)t  there  waa  a  cry  nuule,  Behold  the 
bnilefruom  cometh  :  f(o  ye  out  to  meet  him.  Tlien  all  ihoae  virgios  arose  and  trimmed 
Ihrir  lamp*.  And  the  fooli«h  said  unto  the  wise,  GHve  u«  of  srour  oil,  ibr  our  lampa  are 
fuo«  ouL  But  the  wise  anawered,  saying  Not  to,  leet  there  be  not  enou([h  for  us  and  you ; 
iMt  eu  ye  rather  to  them  that  sell,  and  buy  for  younelvee.  And  while  they  went  to  buy, 
the  bndegrrxMn  came,  and  they  that  were  readv  went  in  with  him  to  the  marriage,  and  the 
4oor  waa  abuL  Afterward  came  aleo  the  other  Tirgina,  saying,  Lord,  Lord,  open  to  us. 
Bat  be  answered  and  said.  Verily  I  say  unto  y^,  I  know  you  not  Watch,  therefore,  for 
ye  know  neither  the  day  aor  the  hoar  whereul  the  Boa  of  man  GomeUi." 


Section  I. 

These  words  are  part  of  our  Saviour's  answer  unto  two  solemn 
questions  which  his  disciples  propounded  unto  him,  chi^K  xxiv.  3. 
The  first  was  concerning  the  destruction  of  the  temple  at  Jeru- 
salem ;  the  second,  concerning  the  sign  of  his  coming,  and  so  of 
the  end  of  the  world.  The  first  seems  to  be  occasioned  by  our 
Saviour's  speech,  chap.  xxiv.  2 ;  the  second,  from  his  speech,  chap, 
xxiii.  39.  To  the  first,  therefore,  he  answers,  from  the  4th  verse 
of  the  twentj-fourth  chapter  to  the  23d  verse  of  it  To  the 
second,  he  answereth  from  the  23d  verse  of  the  same  chapter  to 
the  end  of  this  twenty-fiflh  chapter.    Wherein  ho  acquaints  them, 

1.  With  some  things  which  shall  be  before  his  coming,  viz., 
subtle  and  strong  delusions,  mixed  with  sore  tribulations  and 
opfiressions,  especially  in  the  time  of  Antichrist's  reign,  as  also 
great  confusions  in  all  hearts  and  churches,  if  not  throughout  all 
the  world,  afler  the  tribulation  of  those  days ;  and  then,  saith 
he,  verse  30,  *'  shall  appear  the  sign  of  the  Son  of  man,"  and 
he  shall  be  seen  ^  coming  in  power  and  great  glory ;  '*  but  if 
joa  desire  further  to  know  the  day  and  hour  when  tliis  shall  be, 
TOL.  n.  2 


14  THE    PARABLE    OF 

it  is  such  a  secret  as  my  Father  revealeth  not  to  any,  no,  not  to 
the  very  angels  in  heaven,  and  therefore  you  need  not  know  it, 
nor  yet  should  seek  to  know  it ;  it  is  sufficient  for  you  to  know 
that,  before  my  coming,  there  shall  be  lamentable  and  sad  times, 
and  that  when  they  are  at  their  worst,  that  the  sun  and  the  moon, 
through  the  horrors  of  men's  hearts,  and  the  universal  confu- 
sions in  the  world,  shall  seem  to  be  darkened,  &c.,  that  then  it 
is  time  for  me  to  come  and  set  all  in  order  again,  then  the  time 
of  my  coming  draws  nigh ;  now,  this  Christ  doth,  from  verse  23 
of  the  twenty-fourth  chapter  to  verse  37. 

2.  Having  thus  spoken  concerning  his  coming,  he  breaks  off 
his  speech  in  describing  his  coming,  and  falls  to  discovering  the 
state  of  the  times  towards  and  about  the  days  of  liis  coming,  and 
this  he  doth  from  chap.  xxiv.  37  to  chap.  xxv.  31,  by  the  con- 
sideration of  which  he  persuades  to  watchfulness  against  his 
coming.  1.  Either,  saith  he,  the  times  will  be  very  sensual  and 
degenerate,  as  in  the  days  of  Noah,  in  some  places  of  the  world, 
chap.  xxiv.  38,  which  he  illustrates  from  two  parables,  persuading 
therefore  to  watchfulness,  to  the  end  of  chap.  xxiv.  2.  Or  there 
will  be  great  security  in  other  places,  and  among  other  persons, 
not  given  up  to  sensuality  as  in  the  days  of  Noah,  but  who  are 
the  chaste,  virgin,  pure  churches  of  the  world,  not  defiled  with 
the  whoredoms  in  the  world ;  and  this  our  Saviour  unfolds  in  this 
parable.  3.  Or  if  any  be  awakened,  as  some  shall,  to  look  for 
Christ's  coming,  yet  among  these,  some  through  hard  conceits 
of  the  Lord  Jesus  shall  be  willfully  careless  and  not  improve 
their  talents  for  the  sake  and  use  of  the  Lord  Jesus,  and  this 
is  set  down  in  the  next  parable  of  the  ten  talents,  from  verse 
14  to  verse  31.  You  see,  therefore,  where  this  parable  stands, 
and  to  what  purpose  it  is  brought  in.     In  which  are  two  things. 

Section  II. 

1.  The  parable  itself,  concerning  the  Ten  Virgins,  from  verse 
1  to  verse  13. 

2.  The  scope  of  the  parable,  verse  13,  which  is  to  persuade 
not  simply  to  watchfulness,  but  to  continuance  and  perseverance 
in  it  from  a  prudent  foresight  of  the  coming  of  Christ. 

1.  The  parable  itself  is  set  down  agreeable  to  the  custom  of 
those  times  wherein  our  Saviour  lived,  wherein  their  marriages 
were  usually  celebrated  in  the  night  time ;  she  that  was  the 
bride  was  attended  with  sundry  virgins  to  meet  the  bridegroom ; 
these  virgins,  it  being  the  night  season,  took  therefore  their  lamps 
with  them ;  those  that  were  ready,  and  met  the  bridegroom,  were 


THE   TEX   VIRGINS.  15 

ad[nitte<l  to  the  marriage  room  and  supper;  those  that  came 
alter  that  time,  if  once  the  doors  were  shut,  were  surely  kept  out 
though  they  knocked  hard  to  come  in.  All  this,  those  who  are 
acquxiinted  with  Jewish  histories  and  customs  know  to  be  true, 
which  we  are  to  attend,  because  it  gives,  not  a  little  light  to  the 
true  and  genuine  explication  of  this  parable. 
In  which  parable  note  these  two  parts. 

1.  The  church's  preparation  to  meet  with  Christ,  called  here 
the  bridegroom,  from  the  1st  to  the  5th  verse. 

2.  The  bridegroom's  coming  forth  to  meet  them,  from  the  5th 
to  the  12th  verse. 

Section  III. 

The  First  Part  of  the  ParaUe. 

First,  I  shall  speak  of  the  preparation  made  bj  the  church  to 
meet  with  Christ  Jesus.     Wlierein  also  note  these  three  things. 

1.  The  place  where  this  preparation  is  made,  viz. :  in  "  the 
klngflom  of  heaven,"  verse  1. 

2.  The  time  when  it  shall  be  made,  set  down  in  the  first  word, 
**Then,"  verse  1. 

3.  The  persons  that  shall  make  this  preparation ;  they  shall  not 
l»e  corrupted  members  of  degenerate  churches,  w^here  men's  j)ro- 
fession  is  grown  foul  through  length  of  wearing ;  but  they  are 
professors  of  some  eminent  strain,  some  whereof  are  truly  sin- 
cere, otliers  secretly  unsound ;  and  there  is  a  double  description 
of  them.  1.  From  some  things  wherein  they  all  agree.  2.  From 
fome  other  particulars  wherein  they  manifestly  differ. 

Firsts  Those  things  wherein  they  all  agree  are  three. 

1.  They  are  all  virgins;  virgin  professors. 

2.  They  were  all  awake  and  watchful  for  some  time,  ready  to 
ro»*et  the  bridegroom ;  and  hence  it  is  said,  "  They  took  their 
Limps." 

3.  Tliey  all  had  so  much  faith  as  to  go  out  to  meet  the  bride- 
groom. 

Secondly^  Those  things  wherein  they  did  differ  are, — 

1.  Generally,  ^^^\q  were  wise"  and  "five  were  foolish,"  verse  2. 

2.  Specially,  the  foolish  took  lamps,  but  no  oil ;  the  wise  did 
botli,  verses  3,  4. 

This  is  the  rude  draught  of  the  first  part  of  the  parable,  the 
ffum  when^of  is  this:  that  the  state  of  the  members  of  some 
churches,  about  the  time  of  Christ's  coming,  shall  be  this  —  that 


16  .  THE   PARABLE   OP 

thej  shall  not  be  openly  profane,  corrupt,  and  scandalous,  but 
virgin  professors,  awakened  for  some  season  out  of  carnal  se- 
curity; stirring,  lively  Christians,  not  preserving  their  chastity 
and  purity  merely  in  a  way  of  works,  but  waiting  for  Christ  in 
a  covenant  of  grace ;  only  some  of  these,  and  a  good  part  of 
these,  shall  be  indeed  wise,  stored  with  spiritual  wisdom,  filled 
with  the  power  of  grace ;  but  others  of  them,  and  a  great  part 
of  them  too,  shall  be  found  foolish  at  the  coming  of  the  Lord 
Jesus. 

I  come,  therefore,  to  handle  the  first  particular  in  this  part, 
viz., — 


CHAPTER  IL 
op  the  visible  church  op  god. 

Section  L 

1.  The  place  where  this  preparation  to  meet  Christ  shall  be 
made,  and  that  is  not  in  the  kingdoms  of  this  world,  (earthly 
kingdoms,)  but  in  the  kingdom  of  heavep ;  and  therefore  it  is 
said,  '*  The  kingdom  of  heaven  shall  be  like,"  etc 

I  will  not  trouble  you  with  telling  you  how  many  ways  the 
kingdom  of  heaven  is  taken  in  Scripture :  by  kingdom  of  heaven, 
here,  is  not  meant  the  kingdom  of  glory  in  the  third  heaven,  for 
there  shall  be  no  foolish  virgins  at  all  there ;  no  unclean  thing 
shall  enter  thither ;  nor  by  it  is  meant  the  head  of  this  kingdom, 
viz.,  Christ  Jesus,  for  how  can  he  be  like  to  ten  virgins  ?  nor 
by  it  is  meant  the  gospel  of  the  kingdom  which  (Matt,  xiii.)  is 
called  the  "  kingdom  of  heaven,"  and  compared  to  a  draw  net, 
for  how  can  it  be  like  unto  ten  virgins  ?  nor  yet  the  internal 
kingdom  of  grace  kept  up  in  the  heart  of  every  believer,  which 
is  called  a  grain  of  mustaxd  seed,  (Matt  xiii.,)  for  how  can  any 
foolish  virgins  be  there?  or  what  share  have  they  in  that? 
Therefore,  I  conceive,  it  is  clear  that  by  the  kingdom  of  heaven, 
here,  is  meant  the  external  kingdom  of  Christ  in  this  world ; 
that  is,  the  visible  church,  or  the  estate  of  the  visible  church, 
which  is  frequently  called  in  Scripture  "  the  kingdom  of  heaven," 
as  Matt.  viii.  12,  and  xxi.  43.  In  which  kingdom  some  are  wise, 
some  foolish ;  all  profess  Christ,  look  for  the  coming  of  Christ, 
for  salvation  from  Christ.  The  estate  of  this  visible  church  shall 
be  like  ten  virgins. 


THE  TEN   VIRGINS.  •  17 


Section  II. 

And  hence  I  shall  note  this  one  thing. 

Doctrine  1.  That  the  visible  church  of  God  on  earth,  especially 
in  the  times  of  the  gospel,  is  the  kingdom  of  heaven  upon  earth. 

For  look  upon  tlie  face  of  the  whole  earth ;  there  you  may  see 
the  kingdoms  of  men,  and  the  kingdom  of  Satan,  sin,  and  death, 
which  the  apostle  saith  (Rom.  v.)  reigneth  over  all  men ;  here  is 
only  the  kingdom  of  heaven  upon  earth,  viz.,  in  the  visible  church. 
It  is  not  the  place  only  which  makes  either  heaven  or  hell,  though 
there  is  a  place  for  both,  but  the  state  principally  makes  both. 
One  may  be  in  hell  upon  earth,  as  Christ  was  in  his  bitter  agony ; 
and  a  man  may  be  in  a  kind  of  heaven  upon  earth,  as  Christ  tells 
hi>  hearers  that  "  the  kingdom  of  heaven  was  at  hand ; "  a  man 
may  \ye  under  the  kingdom  of  Satan  and  darkness  upon  earth, 
(C'ul.  i.  13.)  which  is  a  kind  of  hell ;  and  why  not  as  well  under 
the  kingdom  of  Gknl  on  earth,  which  is  a  kind  of  heaven  ?  espe- 
ci:illy.  I  say,  now  under  tlie  gospel,  wherein  the  Lord  hath  begun 
to  fulfill  tliat  wliicli  wjis  but  only  promised  under  the  Old  Testa- 
ment tu  be  fulfilled  in  the  fourth  and  last  monarchy  (Dan.  ii.  44) 
in  the  time  of  the  New  ;  in  the  state  of  Christ's  visible  church, 
which  should,  by  little  and  little,  beat  down  all  other  kingdoms 
of  the  world. 

Section  III. 

Reason  1.  Because  the  same  King  that  is  reigning  in  heaven  is 
reigning  here,  is  present  here,  (Ps.  ii.  6 ;)  and  here  the  saints  are 
oommaiKled  to  rejoice,  to  shout,  and  to  be  glad  with  all  their  hearts, 
iMM'ause  of  the  pn^sence  of  this  their  King  among  them.  Zeph.  iii. 
14,  1.').  It  is  truf,  indeed,  he  is  King  over  all  the  world.  The  im- 
mediate execution  of  all  Gcxl's  common,  as  well  as  special,  provi- 
d«'iu?«*  is  put  into  the  hand  of  this  King,  the  Lord  Jesus,  liut  as 
for  his  enemies,  and  other  creatures,  he  reigns  over  them  as  a 
Kin;;  of  pf>wer,  but  he  reigns  not  for  them  also  as  a  King  of  grace 
and  lo\T ;  for  thus  he  reigns  among  his  people  in  his  church.  Deut. 
xxxiii.  2<),  27.  The  Lord  is  present  with  every  one  of  his  peo- 
ple severally,  but  much  more  jointly  when  two  or  three  of  them 
are  met  together  in  his  name. 

Reason  2.  IJecAuse  here  are  the  laws  of  heaven.  Ileb.  xii.  25. 
Take  heed — speaking  of  the  ministry  of  the  gospel  in  the 
churches  —  that  you  refuse  not  to  hear  Him  who  speaketh  from 
heaven,  which  laws  are  not  only  here  promulgated,  (as  they 
Ik*  among  the  enemies  of  this  kingdom,)  but  accepted  and  re- 
o  iv«rd  aLv>,  without  which  laws  what  kingdom  could  there  be  ? 

2* 


18  THE   PABABLE   or 

Cbiist'a  kingdom  in  this  world  is  neither  tyrnnnical  nor  arbitrary 
to  goTerii  witljout^  law.  No,  no ;  but  if  he  be  our  King,  he  ia 
our  Lawgiver  alao.  "ETix^iii.  22.  Nay,  the  same  laws  by  which 
we  shall  )>e  ruled  in  heaven  we  have  here,  and  we  are  now  un- 
der ;  that,  118  our  divines  say  against  the  Papists,  though  before 
Moses"  time  there  was  not  tcriptjsjieil/it  jet  there  was  verbuTa 
tcriprum,  which  the  piitriarclishad  before  the  flood,  and  after- 
wa«l"uiitil  Moses'  time ;  so  I  say  here,  though  iu  heaven  the 
external  letter  and  sc'ription  botli  of  law  and  gospel  shall  be 
abolished,  because  they  need  lliem  not  when  the  day  star  is 
risen,  (2  Pet  i.  19,)  yel  the  living  rules  of  bolli,  for  substance, 
shall  remain  ;  the  end  of  the  mbistry  is  to  bring  us  to  the  unity 
of  faith  in  a  perfect  estate.  Eph.  iv.  13.  Therefore  faith  shnU 
not  cease  when  ministers  shall,  and  that  perfect  man  shall  come. 
Our  faith,  indeed,  shall  not  then,  by  such  glasses,  see  Christ,  nor 
adhere  unto  Christ  by  such  means  of  promises  snd  ordinances 
as  we  do  now;  but,  without  them,  we  shall  both  see  and  forever 
adhere  to  Him  who  is  our  King  at  that  day ;  and  though,  indeed, 
the  law  is  now  abolished  as  a  covenant^of  life,  yet  it  shall  ever 
remaio  aa  a  rulejif  life.  Perfect  subjection  to  it  is  the  happi- 
ness of  saints  in  heaven,  (1  John  i.,)  as  a  heart  contrary  to  it  is 
the  greatest  misery  of  the  saints  on  earth.  Rom.  vii.  24. 

lieaion  3.  Because  here  are  tlie  subjects  of  heaven.  Eph.  ii. 
19.  Fellow-citizens  of  the  saints,  noi  only  on  earth,  but,  as 
Paul  speaketh,  (Philip,  iii.  20,)  "  Our  conversation  (or,  as  it  may 
be  rendered,  our  ixna  burges&dlup)  is  in  heaven."  God  himself 
hath  canonized  all  the  true  members  of  visible  churches  with 
the  name  of  saints  throughout  the  whole  New  Testament ;  here 
are  the  great  heirs  of  heaven ;  nay,  possessors  of  heaven  by 
faith,  as  others  are  by  feeling,  as  near  and  dear  to  (lod,  in  some 
respect,  aa  those  that  be  in  heaven  already ;  because  the  same 
motive  which  makes  him  love  them  makes  him  love  those,  though 
poor  abjecls  and  outcasts  of  the  world.  There  is  but  a  paper 
wall  of  their  bodies  between  them  and  heaven,  only  here  is  the 
difference  —  they  there  are  subjects  in  their  own  country ;  these 
here  arc  the  same  countrymen,  only  strangers  for  a  lime  here 
upon  earth.  Some  deline  a  kingdom  to  be  dominatJi*  regit  %n 
popalam  su^ectuia.  If  Christ,  the  King,  was  present,  and  his 
laws  published,  but  there  were  no  people  to  be  subject  to  him, 
there  could  be  no  kingdom;  but  when  the_^ing,  l^ur^,  and  sub- 
jects of  heaven  are  here  met  togetlicr  iu  the  visible  church,  Ewe 
is  now  the  kingdom  of  heaven. 

Reaton  4.  Because  here  is  the  very  glory  of  heaven  begun, 
that  look  as  the  same  sun  which  fills  ihe  Man  with  gloty  %  tba 


THE  TEN   VmOINS.  19 

▼eij  same  beams  touch  the  earth  also,  so  the  same  gloiy  which 
shioes  io  heaven  shmes  into  the  poor  church  here.  1  Pet.  v.  10. 
God  hath  called  his  people  into  his  eternal  glory.  And  (Rom. 
TiiL  30)  «  Whom  Christ  hath  justified,  them  he  hath  glorified ; " 
L  e.,  he  hath  begun  it  here ;  here,  in  a  special  manner,  is  the 
presence  of  the  angels  in  heaven.  Eph.  iii.  10.  Here  the  pure 
ID  heart  see  Grod,  and  that  after  another  manner  than  many  times 
thej  can  in  their  solitary  condition.  Ps.  Ixiii.  1,  2, 3.  And  what 
» this  but  heaven  ? 

Section  IV. 

Use  1.  See,  therefore,  hence  their  happiness  and  honor  whom 
God  hath  called  oat'  of  the  world,  and  planted  in  his  church. 
What  hath  the  Lord  done,  but  opened  the  way  to  the  tree  of  life, 
and  let  you  into  paradise  again  ?  Nay,  which  is  more,  what  hath 
he  done  but  taken  you  up  into  the  very  kingdom  of  heaven  itself, 
where  you  have  the  Lord  of  glory  to  be  your  King,  the  laws  of 
heaven  made  known ;  his  heart  opened,  where  you  have  the 
heirs  of  heaven  your  companions,  and  the  angels  of  heaven  your 
guard,  desiring  to  look  into  those  things  which  your  eyes  see  and 
your  hearts  feel.  1  Pet.  i.  12.  Where  you  have  the  love  of  a 
Father  appearing,  the  Son  of  God  inhabiting,  and  the  Spirit  of 
heaven  comforting.  ^'  Lord,  what  is  man,  that  thou  art  thus 
mindful  of  him !  "  That  when  the  Lord  seeth  it  unmeet  to  take 
you  out  of  this  world  up  into  heaven,  that  heaven  should  come 
down  into  this  world  unto  you,  who  were  once  enemies  to  this  king-  . 
dom,  shut  up  under  the  kingdom  of  death  and  darkness,  strangers 
to  the  commonwealth  of  Israel,  without  Gk)d  and  Christ  in  the 
world,  without  promise,  without  hope.  I  do  not  cry  the  temple 
of  the  Lord,  nor  idolize  order  and  churches ;  but  I  tell  you  what 
your  privilege  is,  and  thereby  what  Gkni's  goodness  is.  I  know 
the  world  neither  seeth  nor  feeleth  any  such  heaven  on  earth, 
but  soon  grow  despisers  secretly  of  all  ordinances,  who,  if  they  * 
were  in  heaven  itself,  with  their  carnal  hearts,  they  would  not 
abide  there  with  much  contentment ;  yet,  verily,  heaven  hath 
been  and  is  found  here  by  God's  hidden  ones,  even  such  things 
which  eye  hath  not  seen  nor  ear  heard;  and  if  it  be  not  thus 
with  thee,  blame  thyself,  and  mourn  the  more,  who,  in  the  midst 
of  light,  art  in  utter  darkness ;  and  in  the  place  where  heaven  is 
begun  to  some,  it  should  be  made  a  little  hell  to  thee. 

Use  2.  Take  heed  of  defiling  secretly  the  church  of  God.  For 
what  do  you  thereby  but  jwUute  the  kingdom  of  heaven  itself? 
and  the  better  any  thing  is,  the  greater  is  the  defilement  cast  upon 
it.     It  is  said  (1  PeL  i.  4)  that  the  kingdom  of  heaven  above 


ia  "an  inlieritanee  undefiled."'  never  yet  the  subjecl-plnce 
wbi^rc  luiy  sin  van  committed,  and  this  fa  one  port  of  the  glory 
of  it.  Take  you  heed  of  coming  into  church  fellowship  with 
defiled  hearts,  and  so  defiling  God's  holy  things  ;  for  do  you 
know  where  you  are?  I  know  it  is  not  in  that  heaven  wliere 
you  can  not  sin,  but  yet  it  ia  in  such  a  heaven  where  you  should 
not  sin,  much  less  defile  the  church  of  God.  It  was  one  of  God's 
heavy  indictmenta  against  the  church  of  the  Jews,  that  when 
the  Lord  had  brought  them  out  of  a  lund  of  pil^  into  a  plentiful 
cooniry,  yet  they  defiled  his  land ;  neither  priests  nor  people  said, 
"Where  is  the  Lord?"  Jer.  ii.  6,  8.  It  will  be  mneli  more 
heavy  another  day  with  you  that,  walking  in  the  feUowship  of 
God's  people,  ehall  be  found  guilty  of  defiling  the  kingdom  of 
heaven  itself,  which  you  should  be  careful  to  keep  as  au  un- 
defiled  inheritance,  which  defilements,  whether  spiritual  or  sen- 
8uai<  M  ihey  tdain  the  very  glory  of  heaven  itself,  so  ihey  keep 
you  from  feeling  the  truth  of  tliis  doctrine,  even  of  this  heaven 
u]K)n  earth  in  your  own  experience. 

Uk  3.  Let  all  members  of  churches  hence  learn  to  have  their 
conversation  in  heaven,  and  walk  as  men  come  down  from  heaven 
and  returning  Uiither  again ;  and  that  as  it  were  already  in  heaven. 
Pan)  did  thus,  and  wept  to  see  so  many  that  did  not  thus,  but 
did  "  mind  earthly  things."  Philip,  iii.  19,  20.  Do  not  only  for- 
sake, but  even  "  forget  your  countjy,  and  your  father's  hrjuse ;  bo 
shall  the  King  of  glory  desire  your  beauty."  Ps.  xlv,  10,  1 1. 
Let  the  reproach  of  eoi'thly  mtndedncss,  cast  upon  the  face  of 
Christians,  be  wiped  off  by  yoiir  carriage  being  heavenly,  holy, 
loosened  from  things  below.  Art  thou  in  heaven  with  an  earthly 
heart?  Is  not  heaven  good  enough  for  thee?  Can  not  ihat  eon- 
tent  thee  wliich  many  have  desired  to  see,  and  could  nut  i^ee^ 
even  the  I^ord  Jesus,  the  King  of  glory  in  hia  beuuly,  in  tho 
assemblies  of  his  saints? 

Cm  4.  Take  heed  of  pulling  down  this  kingdom.  Loyal  eub- 
jncts  will  rather  lose  their  lives  than  their  prinee  shall  lose  Lis 
kingdom.  Fear  not  enemies  without,  but  youreelves  at  home. 
The  enemies  of  the  church  did  never  yet  hurt  the  church,  but 
the  church's  sins.  Zech.  vii.  4.  O,  consider  what  mercy  the 
Lord  hath  betrusted  us  withal,  iliat  unless  the  Lord  should  carry 
us  to  heaven  itself,  immediately  on  the  wings  of  angcia,  he  can 
show  us  no  greater  outward  favor,  in. this  world,  than  to  bring 
us  into  this  his  kingdom  of  heaven  on  earth.     I  profess  one 


THE  TSN   VIBOINS.  21 

dtj'g  fellowship  here  with  a  number  of  broken-hearted  Christians, 
eitlMr  moiiming  together  or  rejoicing  in  their  Grod  and  King 
,  together,  it  on^ids  the  many  years'  glory  of  the  whole  world, 
liowBoeTer  it  is  hidden  from  the  world.  And  will  you  betray 
tUs  kingdom? 

Section  V. 

Quest,  What  are  those  things  that  may  pull  down  this  king- 
dom? 

Am,  1.  Ifiggranee  of  thoa^  sins  which  may  hurt  and  ruin  it. 

Iliere  are  o^unon  infirmities  which  all  the  faithful  have  in 

eommon,  for  the  liOrd  pities  his ;  but  there  are  some  that  are 

proper  and  personal  to  some  particular  persons,  (Ps.  xviii.  23,) 

for  which  the  Lord  is  even  angry  with  his  own ;  so  there  are 

some  sins  which  are  common  church  infirmities,  for  which  the 

Lord  will  not  cast  off  his  people ;  but  there  are  sometimes  in 

sereral  churches  proper  church  sins.     Now,  the  rule  here  is,  if 

these  be  not  seen,  and  lamented,  and  removed;  if  the  Lord  be 

angry  for  these,  as  verily  he  will,  and  yet  they  do  not  so  much 

as  know  all  this  while  what  it  is  that  hurts  them,  these  sins 

will  canker  the  roots,  and  bl|^  the  most  flourishing  churches. 

Ephesus  (Rev.  i.  4)  had  her  sin;  Sardis  (Rev.  ii.  1)  had  her 

sin;  Laodicea  had  her  sins.    Rev.  iii.  16.     Now,  what  if  they 

never  know  these,  nor  repent  of  these ;  you  know  then  Ephesus' 

candlestick  must  be  removed,  and  Laodicea  must  be  spued  out 

of  Christ's  mouth.     O,  this  hath  been  the  bane  of  churches, 

while  they  enjoyed  their  liberties,  they  could  not  —  nay,  in  truth 

would   not  —  know  their  all  in  the   day  of  Christ'^  visitation 

of  them,  and  hence  came  their  ruin,  the  cause  of  which  they 

saw  not ;  only  it  may  be,  the  remnant  that  escaped,  to  whom  the 

Lord  showed  mercy,  could  read  their  sins  in  their  plagues.     It 

is  a  lamentable  spectacle  to  behold  the  ruins  of  Germany,  and 

that,  after  such  great  slaughter  and  effusion  of  blood,  they  can 

not  tell  the  thing  that  hath  hurt  and  doth  still  waste  them. 

2.  Selfrseekiogf  a  spirit  of  self.  Look  as  it  is  in  a  kingdom, 
if  there  be  a  common  enemy,  and  the  body  of  the  army  should 
encounter  with  them,  be  every  man  taken  up,  and  taking  thought 
how  he  may  preserve  his  own  tent,  and  do  not  join  their  forces 
together  for  common  safety,  it  must  perish,  and  the  kingdom  will 
be  easily  conquered ;  or,  as  it  is  with  the  body,  if  every  member 
seeks  to  preserve  itself  alone,  and  not  that  which  preserves  them 
all,  (viz«,  the  head,)  the  body  will  drop  down  and  die  shortly. 
Christ  Jesus  is  at  the  head  of  this  body — his  church.  Now,  it  is 
certain,  if  ye  seek  to  preserve  your  own  name  more  than  Christ's, 


22  TOE   PAItABLE   OP 

to  giye  more  content  to  your  own  lusts  thnn  lo  the  will  and  heart 
of  Christ !  if  more  careful  of  fetching  feaihei-a  to  your  own  neslfi, 
and  to  shift  for  youraelves,  and  not  to  attend,  every  man  in  his 
place,  the  public  good  of  the  church,  and  Christ  in  it ;  it  h  cer- 
tain God  will  forsake  you,  and  all  will  to  ruin  quickly-   2  Chroa. 

JY.   1,  2/ 

Church  memhers  of  public  spirits  are  ever  prosperous  men. 

"They  shall  prosper  that  love  thee,"  (Ps.  cixii.  G  ;)  that  say  in 

Ibeir  hearts,  out  of  sense  of  Christ's  love.  Lord,  what  shall  I  do 

for  tliee  ?    How  may  I  be  useful  to  thy  people  ?    But  if  back 

V  and  belly,  mine  and  thine,  be  chief  in  request,  thig  will  ruin 

3.  League  and  amity  with  the  enemies  of  Christ's  kingdom, 
or  peace  with  our  lusts.  It  is  not  sin,  bnl  a  privy  pence  witli 
sin,  and  a  secret  quietness  in  sin,  which  overtbrowB  Christ's  king- 
dom. The  Canaaniles  that  were  left  alive,  because,  it  is  said, 
they  eould  not  drive  them  out  —  how  often  did  they  vex,  and 
prick,  and  yoke  the  Israel  of  God  !  Those  sins  which,  you  say, 
you  can  not  part  with,  and  hence  yield  lo  them,  and  mourn  not 
under  them  —  those  will  ruin  ebiirchea.  Some  sins  yon  have 
forsaken  and  could  forsake  i  the  danger  lies  not  here  —  wrath 
goeth  out  against  Jchosapliat,  because  he  loved  him  who  hated 
the  Lord.    '2  Chron.  six.  2. 

4.  When  the  church  hiys  by  her  weapons.  No  kingdom  can 
be  safe  in  an  ordinary  way,  where  all  their  weapons  arc  taken 

\  from  them,  or  not  used  by  them  when  their  enemies  are  upoa 
f  their  borders.  When  the  church  hang  by,  and  lay  aside  faith, 
I  the  shield  whereby  we  defend  ourselves,  and  prayer,  whereby  we 
ofTend  our  enemies,  what  safety  is  to  be  expected  now  in  churches  ? 
"  Only  be  strong,"  saith  the  Lord  to  Joshua,  when  he  went  out 
upon  that  great  service  of  the  Lord.  Josh.  i.  17.  Epb.  vi.  13. 
There  Is  no  more  fearful  sign  of  ruin  to  a  church  than  where 
the  epirit  of  prayer  begins  to  fail ;  and,  verily,  if  any  people 
under  heaven  are  ready  to  miscarry  herein,  we  that  have  our  till 
of  peace  and  our  yoke«  broken  off  from  our  shoulders  arc  in 
most  danger ;  hut  if  it  be  so,  look  for  such  shakings  of  all  hearts, 
and  churches  also,  as  shall  make  you  find  your  tongues,  and 
knees,  and  ears,  and  hearts  again,  if  the  Lord  means  to  dwell 
with  you. 

5.  Not  bringing  forth  the  fruits  of  the  kingdom.  Matt.xxi.43. 
Cut  that  church  down  that  cumbers  the  ground  after  many 
years'  pruning  and  wetting.  That  kingdom  where  tbere  is 
church  trading,  hut  no  considerable  gain  coming  in,  will  eon 

•  quieUy,  aud  die  of  it^lf.     Fruit  is  the  laHt  end  of  the 


i 


THE   TEN   VIRGINS.  2^ 

All  duties  you  do  wherein  yon  attain  not,  or,  at  least,  aim  not  at 
jour  last  and  utmost  end,  that  is  not  fruit;  fruit  refresheth  others 
that  taste  it ;  when  a  Christian  walketh  so  as  another  is  not  the 
better  (not  much  refreshed)  by  him,  but  it  may  be  hardened 
rather,  by  a  sapless  example,  here  is  no  fruit,  and  this  calls  for 
the  ax  to  cut  down  the  tree. 

6.  Divisions.  This  pulls  down  kingdoms  without  help  of 
foreign  enemies.  K  a  kingdom  thrusts  swords  into  each  other's 
bellies,  this  wiU  soon  despatch  them.  It  is  the  Jesuits'  plot  to 
pulxlne  by  private  divisions  whom  they  cannot  conquer  by  force 
of  arms.  It  was  most  pleasing  to  Satan  to  prevail  with  Christ 
to  cast  himself  down  headlong  from  the  pinnacle,  rather  than  to 
fling  him  down  himself.  It  is  the  delight  of  hell  to  set  and  sec 
churches  at  variance  among  themselves ;  this  is  the  first  thing 
he  attempts  in  the  best  churches,  and  it  is  commonly  prosperous, 
if  the  Lord  leaves  the  watchmen  to  slumber,  and  not  to  be 
watchful,  and  fearful,  and  suddenly  sensible  of  the  least  begin- 
nings herein.  It  is  a  wonderful  thing  to  see  w^hat  a  small  occa- 
fiion  of  offence  will  do ;  a  word,  a  gesture,  a  garment,  a  matter 
of  indifferency.  It  is  strange  to  see  how  much  small  matters 
will  gore,  if  Satan's  head  be  in  them,  and  his  horns  be  set  upon 
them,  esi)ecially  in  churches  where  men  are  set  at  liberty  ami 
enjoy  it  jf  one  must  have  liberty  to  speak  one  thing,  and  another 
another  thing ;  I  am  of  this  mind,  saith  one ;  I  am  not  of 
that  mind,  brother,  saith  another.  It  is  w^onderful  to  see  what 
a  fire  a  secret  smother  and  smoke  of  suspicion  will  do.  But,  O, 
take  heed  here.  Gal.  v.  15.  Love  the  truth,  receive  no  opin- 
ion differing  from  the  most  approved  in  the  church  suddenly ; 
but  weep,  and  pray,  and  ask  counsel,  and  tremble  to  entertain  a 
thought  of  contention.  The  first  sin  which  brake  out  in  the  first 
Christian  church  was  murmurings.  Acts  vi.  1.  What  follows? 
Stephen,  an  earthly  angel,  full  of  the  Holy  Ghost,  suffers,  and 
is  taken  from  them,  (Acts  vii. ;)  and  after  this  the  whole  church 
is  scattered.  Acts  viii.  O,  keep  the  peace  of  the  church,  and 
rend  it  not  for  small  matters.  Love  one  another  sincerely,  and 
you  can  not  but  live  together  quietly. 


I 


CHAPTER   riL 

AND  THE  BECUJilTT  OP 

Section   I. 

Thds  much  of  ihe  place  t  now  let  us  consider  of  the  time 
when  tliis  prc[iaralion  is  made,  set  down  in  that  wonJ,  TTien, 
which  word  hath  reference  to  chapter  xxiv.  37,  viz.,  to  the 
daj'S  of  the  coming  of  the  !!k>n  of  man. 

Quesl,  Now,  when  are  these  days? 

Atim.  We  Ehidl  read  bulh  ia  prophetical  and  apostolical  writ- 
iogfi,  that  all  the  time  from  the  ascensitm  to  the  second  coming 
of  Christ  ia  colled  the  last  days.  Acts  ii.  16,  17.  Hence  the 
primitive  churches  did,  (l^^Os  since.)  and  all  the  churches  at  ihia 
day  ought  to  live  in  a  daily  expectation  of  hie  coming  again,  as 
these  virgins  here  did.  And  hence  some  think  that  all  this  lime 
may  be  the  days  of  the  coming  of  Christ,  wherein  oil  the  churches 
either  do,  or  should  look  out  for  the  coming  of  Christ.  Now, 
although  I  dare  not  CKclude  these  days,  in  a  large  sense,  from 
being  the  days  of  Christ's  coming,  as  being  the  last  days,  and  it 
being  the  duty  of  all  to  wait  for  this  coming  of  Christ,  as  well 
aa  those  who  lived  long  before  us,  (I  The*,  i.  10 ;  1  Cor.  i.  7.) 
yet,  I  believe,  here  is  meant,  more  particularly,  the  latter  part 
of  tliose  last  days ;  for  our  Saviour  having  foretold  of  many 
things  which  shall  fall  out  before  his  second  coming,  yet  he 
seemis  to  single  out  some  particular  time  in  these  last  days,  ta 
which  he  dolh  annex  this  (tiien,)  and  that  is  evident  to  all  tliat 
view  well  the  text,  that  they  are  the  days  of  his  coming;  for 
though  all  the  days  of  the  gospel  may  be  called  the  days  of  the 
Son  of  man,  and  some  days  especially  whereb  there  is  some 
kind  of  coming  of  the  Son  of  man,  na  when  he  comes  to  hear 
prayers,  (Luke  xviii.  8,)  yet,  to  speak  properly,  they  are  not  iha 
days  of  the  coming  of  the  Son  of  man.  And  look,  as  the  days 
of  Noah  were  not  all  the  days  from  the  creation  to  the  deluge, 
but  those  particular  years  before  the  flood,  »>  it  is  here  —  some 
special  times  before  his  coming  ore  the  days  of  his  coming. 

Section   IT. 
Quest.  But  what  is  (his  coming  of  Christ  ? 
A/ii.  Tliere  is  a  double  coming  of  Christ. 
1.  His  coming  to  call  the  Jews  and  to  gatlier  in  (he  fullness  of 
the  Gentiles  with  them,  which  is  called  the  "brightness  of  his 


1 


THE  TEN  YIBQINS.  25 

eoDung,"  (2  Thes.  ii.  8 ;)  when  there  shall  be  such  a  brightness 
of  the  trath  shining  forth  in  the  world,  armed  with  such  instru- 
ments as  shall  utterly  destroy  Antichrist,  long  before  his  second 
eoming.     Rev.  xix.  19,  20. 

2.  His  coming  to  judgment,  (Heb.  ix.  28 ;  1  Cor.  xv.  13, 24 ;) 
when  there  shall  be  a  universal  resurrection  of  good  and  bad. 
1  Thes.  iv.  15,  16,  17.  Now,  although  it  be  true  that,  at  the 
time  of  the  coming  of  Christ  to  call  the  Jews,  the  churches,  like 
chaste  virgins,  shall  wait  and  make  themselves  ready  for  the 
marriage  of  the  Lamb,  (Rev.  xL  7,)  yet  the  second  coming  of 
Christ  seems  to  be  the  time  which  is  here  directly  pointed  at. 
Then  shall  those  churches  be  virgin  churches,  waiting  for  Christ's 
eoming,  both  to  their  particular  judgment,  but  especially  to  the 
general  judgment,  when  he  shall  appear  as  a  glorious  Bridegroom 
to  the  consolation  and  salvation  of  those  who,  in  truth,  have 
waited  for  him  the  second  time.  For  this  coming  of  Christ, 
spoken  of  in  these  two  chapters,  is  that  coming  which  is  **  in 
power  and  great  glory,"  not  in  the  churches  spiritually,  but  "  in 
the  clouds  of  heaven."  Chapter  xxiv.  38.  Wherein  he  shall* 
separate  the  sheep  from  the  goats  ;  the  one  to  lie  among  devils ; 
the  other  to  possess,  not  an  earthly  kingdom  here  for  a  thousand 
years,  as  some,  from  mistaking  the  meaning  of  the  20th  chapter  of 
the  Revelation,  imagine ;  but  to  inherit  '^  the  kingdom  prepared 
for  them  from  the  foundation  of  the  world,"  (Matt.  xxv.  34 ;)  which 
can  not  be  any  better,  nor  any  other,  than  the  third  heaven,  where 
the  face  of  Giod  is  seen,  and  where  he  hath  had  an  innumerable 
host  of  glorious  angels,  his  subjects,  to  serve  him,  not  only  since 
the  first  time  of  man*s  creation,  but  the  first  foundation  of  the 
world.  Gen.  i.  1.  Which  also  Christ  himself  "is  gone  to  pre- 
pare for  us."  John  xiv.  2,  3.  And  which  Abraham's  faith  only 
expected,  even  a  city  which  was  not  earthly,  but  heavenly, 
^  which  hath  foundations,  whose  Builder  and  Maker  is  God." 
Heb.  xi.  10,  11.  So  that  although  this  parable  looks  most 
directly  into  those  times  which  are  yet  to  come,  yet  as  all  exam- 
ples registered  in  holy  Scripture  for  time  past  are  applicable  and 
useful  to  us,  so  these  that  are  yet  to  come  are  alike  instructive 
to  us,  especially  in  these  times  and  places  wherein  the  Lord, 
according  to  his  manner  of  working  great  things  usually,  gives 
among  us  some  small,  yet  lively  resemblance  of  those  days. 

Section  HL 

Doct.  That  in  those  days  of  Christ's  coming,  wherein  the 
cbnrches  of  Christ  and  professors  of  the  gospel  shall  grow  virgin 

VOL.  II.  8 


2fi  THE    PARABLE    OF 

churches,  —  all  visible  saints,  —  when  all  members  seem  lo  be 
eiipoused  to  Chriat,  yet  there  will  be  found  desperate  foUy  in 
some.  Olid  in  time  great  accurily  will  fall  upon  all. 

Home  there  lire  who  ihink  the  days  we  live  in  now  are  not 
only  the  days  of  tlie  Son  of  man,  hut  part  of  the  days  of  the 
coming  of  the  Son  of  man,  wherein  the  churches,  especially  in 
these  places,  grow  to  be  virgin  profeswrs.  Our  judgments  hold 
it,  our  practice  maintains  it,  all  uhurch  members  are  and  must  be 
visible  Paints,  visible  believers,  virgins  espoused  lo  Clirist,  escap- 
ing'the  poUulions  of  idolatry  and  the  world.  Take  heed  tlu; 
Lord  find  not  many  of  you  fooliitli ;  take  heed  that  you  are  not 
90,  that  in  time  you  grow  not  secure.  You  have  the  pillow  of 
]ieace  to  lie  on,  and  the  cores  of  Lhe  world  to  make  you  dream 
away  your  time,  and  you  have  no  pinching  persecutions  lo 
awaken  you ;  and  if  no  wrestlings  within,  look  for  security 
there.  Folly  will  be  the  death  aj)d  bane  of  some ;  hence 
boast  not.  ^cnrily^^^^gieejii^g^sickaess')  will  be  the  disease 
nf  others,  if  the  toSlpreveiit  not.  But  I  intend  not  to  anchor 
hcru,  only  to  set  up  marks  at  thcae  flata,  that  you  may  avoid 
thum,  and  come  not  near  them. 


CHAPTER  IV. 

SUOwerU  TUAT  THE  StlUL  THAT  WILL  EKJOY  COMMUNION  WITH 
I'UIUST  UlTST  BE  DIVOBCGD  FROU  ALL  OTUElt  LUIIDtl,  I'AK- 
TH.'UI^HLY  FKOM  LUSTS  AKD  FROM  THE  X.AW.  THE  UANNElt 
OF  ITS  liSrOUSAIi  tJKTO  CI1KI8T. 


■Section  I. 

Now,  (horefore,  to  come  lo  the  third  thing — the  persona  that 

make  this  preparation  are  act  forth.  I.  In  what  they  all  agree  inj 

ntid  that  is,  first,  in  that  they  are  all  virgins.     What  are  these  ?  _ 

Ans.  To  omit  lhe  Popish  interpretation  of  their  nuns  and  mock  A 

I  shall  rather  make  use  of  Scripture  to  give  light  to  interpret  J 
this  place.  For  opening  of  it,  know,  the  whole  church  may  b 
called  the  spouse  of  Christ ;  and  take  every  member  alone,  a  vii 
gin  Httending  on  this  spouse,  (Pb.  ilv. :)  nay,  the  aposilc  (2  Cop.1 
xi.  2)  calls  the  whole  church  a  virgin ;  so  that  hy  virgins  s 
meant  whole  particular  churches  of  Christ,  together  with  tbti  I 
ecveral  members  thcreol'.  Now,  virgins  are  such  as  are  fit  for  I 
marriage,  and  not  defiled  with  any  man,  as  it  is  said  of  Rebecc&j.J 


THE   TEN   VIRGINS.  27 

60  by  virgins  is  meant  those  that  are  not  polluted  within  or  with- 
out with  the  evils  of  the  world,  (Rev.  xiv.  4 ;)  but  more  is  to  be 
understood  here,  (2  Cor.  xi.  2 ;)  when  once  marriage  is  come,  they 
cea^e  to  be  virgins,  and  are  wives  ;  yet  when  espoused  to  Christ, 
Duw  they  are  spiritually  virgins ;  hence  these  here  are  only  like, 
to  virgins.  So  that  the  meaning  of  virgins  is  this :  by  virgins 
i^  meant  such  churches,  or  members  of  churches,  as  are  divorced 
from  all  other  lovers,  and  matched  only  to  Jesus  Christ.  These 
only  look  for  the  coming  of  Christ,  and  communion  with  him ; 
these  only  are  received  into  conmiunion.  "" 

Section  II.' 

06$.  1.  Whoever  look  for  everlasting  conmiunion  with  the 
Bridegroom  of  the  church,  Jesus  Christ,  must  be  virgins,  di- 
vorced from  all  others,  and  espoused  only  to  Jesus  Christ. 

Here  were,  indeed,  foolish  ones  among  these ;  yet,  as  foolish 
and  blind  as  they  were,  they  saw  that  this  was  the  way,  to  be 
like  the  wise,  to  be  virgins  as  well  as  they,  (Ps.  xlv.  10, 11 ;  Jer. 
iii.  19,  20 ;)  as  a  wife  departs,  so  ye  —  **  but  how  sliall  I  put  thee 
among  the  children,"  etc.;  "you  shall  cidl  me,  My  Father;" 
i.  e.,  one  instead  of  all  other  things ;  "  and  shall  not  turn  aside 
from  me,"  (IIos.  ii.  23 ;)  there  is  their  communion ;  hence  the 
Lord  will,  1.  Take  away  the  names  of  Balaam ;  2.  Betroth  them 
to  himself. 

Section  in. 

Qufst.  What  is  it  to  be  divorced  from  all  other  lovers  ? 

Ans,  IdolatrYJs^r^^^*^^^  whoredom  in  Scripture,  and  this  is  one 
thin;^  the  soul  must  be  divorced  from  before  it  can  be  matched  to 
the  Lord.  IIos.  ii.  2.  I  shall  not  need  to  press  this  here;  but 
tIi«Te  are  two  other  things  which  I  shall  show,  for  there  are  two 
things  that  every  man  doth  before  he  is  espoused  to  the  Lord 
Jr?u> ;  either,  first,  he  departs  and  goes  a  whoring,  by  unlaw- 
fully luatin^  after  the  creature,  (Ps.  Ixxiii.  27 ;  Jas.  iv.  4 ;)  or, 
r«e<iind,  he  is  lawfully  married,  as  he  thinks,  unto  the  law.  Rom. 
vii.  .'{,  4.  The  law  is  there  compared  to  a  husband,  from  which 
Chri?t,  indeed,  delivers  his,  yet  some  will  stick  to  it ;  either  the 
soul  takes  content  in  some  creature  more  than  in  Christ,  or  in 
home  righteousness  more  than  in  the  Lord  Jesus.  Now,  to  be 
divorctjd  from  all  other  things  is  for  the  heart  to  be  tiiken  oft* 
from  all  worldly  contentments.  Secondly,  from  comforting  itself 
in  the  l)osom  of  its  own  work  and  righteousness,  and  this  must  bo 
found  in  all  them  that  look  for  communion  with  the  Lord  Jesus. 


THE  1-ASABLE   OP 


Section  TV. 


The  heart  must  bu  divorced  frum  lusts  after,  and  pleasures  in, 
any  croalure.     For  proof,  we  must  kuow  this; — 

1.  The  soul  of  every  man  must  have  something  to  quiet  nnd 
comfort  it.  like  the  stomach.  It  is  death  and  hell  lo  want  it,  (ua 
the  Israelites  in  the  wilderness;)  hence  it  must  liave  it. 

2.  There  is  nothing  that  can  comfort  the  thirsty  heart ;  but  it 
is  either  in  the  spring  or  cistern,  fountain  or  bottles ;  either  ia 
God  or  in  the  creature. 

3.  Hence  man,  having  lost  God  and  all  good  there,  seeks  for 
it  in  the  creature ;  and  because  he  finds  not  enough  in  one,  digs 
for  it  in  another.  Ps.  iv.,  "  Who  will  show  us  any  good  ?  "  And 
hence  the  soul,  because  it  never  found  that  infinite  sweetness  in 
God  himself,  hisis  after  and  delights  in  the  creature  for  itself, 
loves  pleasure  for  plcnsure,  delights  in  the  creature  for  the  crea- 
ture, not  for  God.  Why  should  he,  seeing  he  never  found  content 
there  ?  And  here  the  soul  of  man  cleaves  night  and  day,  com- 
mitting spiritual  whoredom  before  the  face  of  God,  Now,  if  ever 
any  soul  has  communion  with  Christ,  it  must  be  divorced  frum 
all  creatures  tlms ;  foclufilJ&a  desire  after,  and  content  in,  the 
creature  for  thejrgature's  saJte. 

Reaton  iTlBecause,  whSe  the  heart  b  in  league  with  any 
creature  besides  the  Lord,  it  is  at  deadly  enmity  with  the  Lord. 
Jamed  iv.  4.     If  a  man  hath  a  rich  commwliiy,  and  one  comes 
and  offers  half  the  worth  of  it,  he  takes  it  iis  a  contempt;  if  it 
be  not  worth  this,  it  is  worth  nothing.     So  the  Lord  is  worthy 
of  all  our  love,  our  lives,  our  souls,  (though  we  had  a  thousand 
of  tbem ;)  and  will  a  man  not  part  with  his  lusts  for  him  ?    I  l«ll 
you,  the  Lord  lakes  himself  sUghted,  contemned,  and  loathed ;  if  I 
not  wortti  all  a  man's  love,  he  is  worth  nothing.    Now,  the  crea>*B 
tnre  is  made  a  god,  because  made  a  man's  last  end,  which  is  i 
proper  to  Goil  as  lo  make  him  the  Alpha  of  all.    Here  the  grct 
est  wrath  is  to  give  a  raan  his  fill  of  the  creature. 

Reason  9.  Because  so  long  the  soul  can  not  see  nor  come  b 
the  eye  and  feet  of  faitli  to  the  Lord  Jesus,  (John  v.  44,)  i 
think  Christ  better  than  all ;  as  birds  in  a  string  may  tly  high* 
but  when  they  come  to  the  end  of  the  line  they  fall  down  thersfl 
and  BO,  though  the  soul  flies  to  Christ,  yet  when,  indeed,  it  comi 
to  the  end  of  parting  with  all,  it  falls  down  and  foils  otf  fro 
Christ     Whole  men  have  no  heart  nor  desire  after  physicians  ;  ■ 
when  all  limbs  are  whole  and  strong,  no  desire  after  plasters ;  so, 
while  any  thing  eases  and  contents  the  heart,  there  is  no  desire 
after  ChrisL    Hos.  iv.  11,  "Whoredom  and  wine  have  taken 
away  the  heart." 


THE   TEN   VIRG^^S.  29 

Reason  3.  Because  so  long  the  heart,  if  it  do  come,  am  not  stay 
with  Christ  to  do  any  thing  for  Christ.  Matt.  vi.  24,  "  You  can 
not  swerve  God  and  riches,"  i.  e.,  two  masters,  who  have  constant 
employment ;  and  Christ  hath  set  us  such  employment.  Hence 
men  on  sick  beds  are  tame  as  may  be,  promise  any  thing,  because 
their  joy  in  the  creature  is  gone.  Hence,  on  the  other  side,  many 
men,  after  maily  springings  of  heart,  are  choked  by  thorns  of  the 
world. 

Reckon  4.  From  the  abundant  love  that  the  Lord  Jesus  shows 
to  them  that  ever  have,  or  look  for,  communion  with  him.  Those 
to  whom  we  show  much  love,  from  those  we  expect  mjich  again. 
As  a  man  if  taken  or  cast  out  to  be  servant,  one  looks  not  for 
love  from  him ;  but  when  a  man  hath  given  himself  and  made 
over  all  his  estate  to  another,  now  all  love  is  too  little.  So  it 
is  with  the  Lord  Jesus.     John  vi.,  ^'  Will  you  also  depart  ?  " 

Section  V. 

2.  The  poul  must  be  divorced  from  the  law,  i.  e.,  from  com- 
forting itself  with  the  righteousness  thereof.  For  oxi)lication 
of  whifh  we  must  consider  these  things:  — 

1.  That  the  Lord  doth  not  ever  give  a  man  content  in  his  sins 
and  lusts,  but  wounds  conscience  for  the  same. 

2.  That  tso  long  as  the  I^rd  wounds  a  man's  conscience  for 
i«in.  no  creiiture  can  give  a  man  comfort  or  content.  "  A  wounded 
spirit  who  can  liear  ?  "  Judas  casts  away  his  silver  pieces,  and 
IVlshazziir  quakes,  who  was  but  even  now  ({ualling  in  his  cups. 
A<i  a  man  that  hath  an  aching  tooth,  or  broken  bones,  what  can 
comfort  him  now  ? 

3.  Hereupon  the  law  falls  upon  a  man,  or  a  man  meets  with 
the  law ;  for  as  all  a  man's  sorrow  is  uj)on  him,  because  the  law 
is  broken,  all  a  man\s  care  is  how  he  may  keep  it  ap:ain.  What 
sliall  I  do  ?  yVs  a  man  cast  in  prison  for  debt,  there  all  is  opened  ; 
and  the  law,  like  an  earnest  suitor,  1.  Presseth  hard  for  love  and 
i»lK-dirnce  ;  2.  Promiseth  a  rich  portion — eternal  life,  if  he  can 
k«r«'i>  it ;  if  not,  you  must  be  damned ;  therefore  now  forsake 
vour  .«ins,  etc. 

I.  Hence  the  soul,  not  knowing  a  l>etter  hu>ban<l,  con^'cnls  and 
r« -solves  to  cleave  to  it.  Rom.  x.  ti  Deut.  v.,  **  Wluitever  the 
Lonl  will  have  us  do,  we  will  do  it ; "  and  here  it  stays  and  is 
comforted,  here  it  rests  ;  as  in  Asa's  time,  all  rcjoicrd  for  the 
oath.  (2  Chron.  xv. ;  Isa.  Iviii.  1,  2;)  and  if  it  lind  not  |;cricct 
comtbrt  Ix'cause  of  imperfect  work,  it  then  clo.^cth  with  Christ 
fur  lo  make  up  and  piece  up  all.  Oal.  v.  1.     And  now,  1  say,  it 

3* 


so  THE   FARABtK   OF 

IB  comfbrled  in  what  it  hath  and  doth,  and  here  it  rests ;  now, 
from  hence  it  must  be  divorL-ed.  What  need  I  prove  it,  when 
the  apostle  halh  so  fully.  Ga/at.  per  tolum  f  and  consider  the 
young  man.  MatL  xix.  Divorced,  I  say,  the  soul  mu»t  be  from 
this. 

1.  Because  he  that  doth  thus,  set.4  up  another  Christ,  and  makes 
himself  his  own  saviour.  Can  the  Lord  Jesus  take  such  a  soul 
into  communion  with  him  ?  Suppose  a  prince  be  pulled  by  his 
people  from  his  throne,  and  tbey  set  up  another  pious  prince  to 
rule,  will  this  serve  the  turn,  to  say  he  is  an  honest  prince?  so, 
though  duties  be  never  ao  good,  yet  not  to  advance  Christ  is  to 
pull  down  Christ. 

2.  Because  such  persons  do  commonly  most  oppose  the  Lord 
Jesus  in  a  way  of  believing,  though  not  in  a  way  of  doing ;  the 
Lord  hath  more  ado,  if  any  of  these  he  brought  home,  to  bring 
them  in ;  (hey  have  somewhat  to  say  for  tlioraselves,  they  have 
stronger  forts,  etc.  The  Scribes  and  Pharisees  rejected  the  coun- 
sel of  Gtod  against  themselves,  and  hence  no  people  left  to  auch 
deep  desertions  as  these,  if  the  Lord  intend  mercy  to  them,  for 
they  have  more  need  than  others. 

3.  Because  hereby  a  man  doth  but  make  a  conspiracy  agnjust 
God's  greatest  plot  that  ever  be  had  afoot,  viji. ;  to  lulvance  his 
free  grace  (GaL  v.  4)  you  are  fallen  from  grace,  for  nothing 
makes  a  man  more  fit  to  boast  than  works,  and  resting  in  them. 

■  Sin  makes  a  man  ashamed,  and  therefore,  if  they  come  to  heaven, 
they  have  laid  a  foundation  to  thank  themselves  for  somewhat} 
hence  no  communion  with  Jesus  Christ  in  this  frame ;  no,  thn 
Lonl  will  tear  down  this  foundation,  and  make  the  soul  cry 
guilty ;  mid  make  this  husband,  the  law,  to  be  judge,  to  examine' 
and  condemn ;  and  now  come  to  ask.  What  have  you  to  plead' 
for  your  life  and  peace  ?  Ii  hath  no  plea  to  show  but 
etc. ;  it  hath  its  duties  evidencing  against  it. 


'"^ 


.Section   VI. 

2.  The  soul  now  comes  to  be  cs}w>iised  to  the  Lord  Jesus. 

Quest.   How? 

Aiit.  1-  The  soul,  heholdingthc  glory  of  the  Lord  Jesus,  makes 
choice  of  him,  as  in  all  marri^e  bonds  there  is  a  choice  made  t 
and,  if  love  be  great,  there  is  little  standing  on  terms  —  Ici 
have  him  though  I  beg  with  him ;  so  the  soul  sees  such  a  suit* 
ableness  in  the  Lord  Jesus,  as  that  it  stands  not  on  terms  —  loi 
me  have  him,  though  in  prison  with  him,  though  in  the  garden 
In  i^nies  with  him,  though  in  the  crass  in  desertions  with  him( 


THE  TEN   YIK6INS.  81 

he  is  enoagh,  as  Peter,  when  he  saw  Christ  on  the  sea,  desired 
he  might  oome  to  him  there ;  (Heb.  zi.  26,)  *^  choosing  the  re- 
proach of  Christ,"  etc. ;  and  look,  as  Christ  chooseth  the  soul, 
1.  The  whole  soul ;  2.  Everlastingly ;  3.  Above  all  others ; 
so  it  makes  choice  of  Christ,  whole  Christ.  Phil.  iii.  9.  2. 
Everlastinglj,  "  The  Lord  is  my  portion  forever."  Ps.  Ixxiii.  26. 
And  before  ever  you  can  look  for  communion  with  him,  you 
most  make  this  choice  of  him,  and  glad  too  you  may  have  him  on 
any  terms ;  nay,  put  it  to  any  soul  the  Lord  hath  done  good  to, 
and  ask  it,  Will  you  have  him  ?  It  is  such  a  mercy,  I  can  not 
oooceive  how  one  so  vile  as  I  should  have  it ;  have  him,  the 
Lord  of  glory,  the  Prince  of  life  and  peace ;  O,  yes !  Hence 
Peter  said,  ^  Master,  what  shall  we  have  that  have  forsaken  all 
and  followed  thee?"  You  shall  sit  with  me  on  thrones;  and 
look,  as  Christ  now  chooseth  the  soul  above  others,  as  well  as  in 
heaven,  (John  xv.  1 6,)  so  it  now  chooseth  Christ,  ^'  Whom  have 
I  in  heaven  or  earth  ?  "  Many,  when  they  think  of  death,  or  are 
dying,  then  choose  him,  but  not  now,  or  choose  him  for  out- 
ward blessings,  not  spiritual  favor  and  life.  John  vi.  26,  27^^ 

2.  The  soul  hence  gves  itself,  like  one  espoused  to  her  hus- 
band, to  the  Lord  JesusT"  CaiiL" ii.  16,  "I  am  my  beloved's." 
Servants  give  work  for  their  wages,  and  masters  give  wages  for 
their  work,  but  husbands  and  wives  give  themselves  one  unto 
another ;  suitors  also  give  tokens  to  draw  on  love,  not  them- 
selves ;  so  servants  in  the  church  they  do  for  Grod  in  hope  of 
wages,  and  the  Lord  blesseth  them,  it  may  be  outwardly ;  but  he 
that  is  espoused  to  Christ  gives  himself.  Lord,  I  can  do  nothing 
for  thee ;  give  nothing  to  thee,  but  I  give  myself  to  thee,  that  thou 
wouldst  work  in  me  and  by  me.  Rom.  vi.  13.  So  the  Lord  is  a 
suitor  to  many  a  man  that  never  gives  himself  to  him  ;  he  gives 
them  some  comforts,  some  winning,  drawing,  melting  mercies,  but 
not  himself;  they  give  him  some  entertainment  and  good  words, 
a  thousand  wishes,  as  Capernaum  did,  but  not  themselves ;  but 
this  must  be,  if  ever  you  look  for  communion  with  him.  Hence 
David  saith,  "  I  am  thine,  save  me ; "  hence  some  made  ship- 
wreck of  faith,  they  were  not  the  Lord's  ;  hence  the  Lord  saith, 
he  knows  who  are  his,  (2  Tim.  ii.  18,  19  ;)  his  send  their  tokens 
again.  For  look,  as  it  is  an  evidence  of  much  love  when  a  man 
gives  the  dearest  thing  he  hath,  viz.,  his  whole  self,  to  the  Lord 
Jesus,  so  it  is  also  an  evidence  of  little  love  when  he  will  not 
give,  especially  another's  own.  Thou  art  none  of  thine  own  ; 
thou  hast  but  little  love  if  thou  give  not  thyself  to  him,  without 
which  never  look  for  life  and  communion  with  the  Lord. 

3.  The  soul  hence  takes  full  contentment  in  the  Lord  Jesus, 


32  TUE    PARABLE    OF 

as  a  spouse  hath  enoujrh,  wouM  liot  chanire  for  all  the  world,  as 
Peter  when  he  had  a  glimpse  of  Christ's  glory,  **  Lord,  let  lis  be 
here  ;  "  or,  as  Simcjn  that  liad  been  waiting  lor  the  consolation 
of  Israel,  when  once  he  had  Christ  in  his  arms,  "^  Now  let  thy 
servant  depart  in  peace."  I  have  cnougli ;  now  let  me  die,  mid 
not  live  to  sin  more ;  and  it  is  certain  as  there  is  somewhat  in 
creatures  that  contents  the  heart  without  Christ  in  an  unregen- 
erate  man,  so  contrariwise  in  a  regenerate.  John  iii.  29,  if  hear- 
ing the  bridegroom  is  joy,  what  is  having  him  ?  Indeed,  they 
take  content  in  other  tilings  but  as  coming  from  the  husband ; 
and  this  you  must  do  if  ever  you  look  for  communion  with  him. 
Can  not  you  be  content  with  the  Lord  alone  in  heaven  ?  you  shall 
never  come  there,  then,  lest  you  quarrel  for  want  of  som(;thing. 
Men  make  nothing  of  this,  to  bathe  their  hearts  in  the  sun,  and 
joy  in  what  they  have  and  hope  to  have,  but  the  Lord  may  be 
gone,  and  you  grieve  not.  Why  ?  Because  other  things  ease 
your  hearts.  There  can  be  no  communion  hereafter  if  you  de- 
spise it  now./^ 

Section   VII. 

Use  1.  This  serves  to  discover/' the  great  error,  most  common 
and  dangerous  of  the  whole  Christian  world,  who  think  that  they 
may  love  and  embraee  the  world  and  the  Lord  Jesus  too  ;  i.  e., 
they  may  not  be  virgins,  but  go  a  whoring  from  Christ,  and  yet 
partake  of  Christ  and  mercy  from  him  ;  that  look  as  it  was  in 
those  sad  days,  (Isa,  iv.  1,)  so  in  these  days  many  lay  hold  on 
Jesus  Christ ;  they  will  eat  their  own  bread,  live  on  their  own 
lusts,  and  wear  their  own  apparel,  their  own  rags,  only  let  us 
be  called  by  thy  name,  believers,  to  take  away  our  re- 
proach, for  that  is  an  open  shame  not  to  believe  in  Christ.  For 
this  is  the  professed  thought  of  some ;  every  one  is  a  sinner, 
and  I  am  one,  and  a  great  one  too,  and  who  can  say  his  heart  is 
clean,  none  can  free  himself  from  sin  in  this  life,  and  I  can  not 
do  it  if  I  would  ;  and  hence  look  on  Christ  to  save  them,  though 
sin  sleeps  in  them.  You  can  not  have  both.  I  would  but  incjuire, 
Ilath  not  every  man  something  that  contents  him  ?  What  is  it? 
Is  it  the  love,  the  fellowship  of  Jesus  ?  Yes,  it  may  be  at  a  sac- 
rament, and  it  may  be  not ;  for  thou  mayst  say.  The  Lord  never 
yet  revealed  his  love  and  self  unto  me,  never  yet  assured  me,  yet 
somewhat  joys  thy  heart. /What  think  you?  can  you  have  the 
Lordand  content  yourselves  thus  willi  other  things  ?  Why  ?  I  mist 
t4»  him  I  hope  so.  It  can  not  be  so.  Jf  the  Lord  Jesus  was  a  ])a- 
tron  of  brothel  houses,  a  protector  of  stews,  you  might  think  so. 
Some  say  they  can  not  pray  to  him,  nor  jirize  hini.  Why  ?  Some- 


THE  TEN  VIRGINS.  83 

tfainsT  else  oontentd  them  besides  him ;  but  know  it  can  not  be  so. 
I  know  a  saint  may  be  taken  aside,  as  David,  with  envy  at  others' 
prosperitj ;  bat  when  he  considers  of  it,  O,  what  a  beast  he  re- 
turns again  !  The  raven  and  the  dove  were  sent  forth ;  the  one 
came  i^ain  and  again,  the  other  not ;  therefore,  as  Josh.  xxiv. 
brought  the  people  to  these  thoughts,  "  jou  can  not  serve  the  Lord 
and  other  gods,"  as  Junius  notes,  so  bring  thyself  to  that  strait. 

0  that  the  Liord  would  set  on  this  one  thing  this  day !     When 

1  sadly  weigh  it,  it  confounds  me  and  makes  me  say.  Lord,  who 
then  can  be  saved  ?  I  know  with  God  all  things  are  possible ; 
but  this  is  rare. 

Section  VllL 

Use  2.  Hence  we  may  learn  who  they  are  that  never  shall 
have  everlasting  communion  with  the  Lord,  viz.,  those  that  never 
were  espoused  to  him ;  and  you  may  know  this,  if  never  yet  di- 
vorced from  all  others  besides  him.  Ps.  Ixxiii.  25,  26.  I  shall 
stay  a  while  here,  because  there  is  never  an  unsound  heart  in 
the  world ;  but  as  they  say  of  witches,  they  have  some  familiar 
that  sucks  them,  so  they  have  some  lust  that  is  beloved  of  them, 
some  beloved  there  is  they  have  given  a  promise  to,  never  to 
forsake ;  and,  also,  because  most  men  do  seem  and  think  they 
are  virgins  espoused  to  Christ,  and  look  for  communion  with 
him,  and  yet  not  divorced  from  all  other  besides  him.  I  shall 
show  hence, — 

1.  When  the  soul  is  in  league  with  the  creature. 

2.  When  married  to  the  law.  I  should  account  it  happy  if 
any  be  found  out. 


CHAPTER  V. 

showeiii  the  marks  and  signs  whereby  the  soul  may 
kxuw  whether  he  be  in  leagtje  or  love  with  any 
lust  or  creature,  or  married  to  the  law. 

Section  L 

Those  that  never  were  in  bitterness  and  sorrow  of  heart  for 
the  loss  of  God.     For  these  two  things  arc  as  clear  as  the  sun :  — 

1.  That  the  loss  of  God  is  the  greatest  loss;  for  it  is  the  ut- 
mt»i  and  last  plague  upon  the  damned  in  hell.  My  comforts, 
my  friends,  means,  heaven  is  gone ;  but  if  God  were  mine,  I 
would  be  comforted.  No,  God  is  gone ;  hence  no  sorrow  for 
any  loss  so  much  as  for  this.   Saul,  (1  Sam.  xxviii.  15,)  "  Grod  is 


34  TUE    TAUABLE    OF 

departed  from  me."  Hence  sore  distressed.  Nay,  the  Lord 
Jesus,  when  the  Father  defuirted  for  a  tim(;,  luid  he  knew  he 
would  return  luid  visit  him,  cried  out,  "  My  God,  why  hast  thou 
forsaken  me  ?  " 

2.  That  all  men  living  have  lost  God.  Isa.  lix.  1,2;  Ps. 
Iviii.  3,  "  The  wicked  go  astray  from  their  womb."  Now^,  I 
would  demand  why  men  either  feel  no  loss  at  all,  or  if  they  do, 
have  not  so  much  grace  as  the  damned  in  hell»  to  mourn  bitterly 
for  it,  so  as  nothing  can  comfort  them,  or  if  they  do,  they  are 
soon  eased  and  quieted  before  the  Lord  returns.  Why,  surely 
here  is  the  great  cause  of  it  —  they  have  some  other  thing  to  ease 
their  hearts  in  the  want  and  loss  of  God.  Jer.  ii.  13,  14.  Men 
must  have  water  to  drink  ;  why  do  men  live  from  the  fountain, 
nor  go  to  it,  nay,  not  know  it  ?  Because  they  have  broken  pits 
and  wells  at  their  own  doors ;  so  here.  And  hence  the  dimmed 
that  have  lived  at  ease  here  all  their  lifetime,  as  soon  as  ever 
dead,  then  tliey  cry  out  of  the  loss  of  God,  when  it  is  too  late, 
because  while  they  lived  they  had  somewhat  to  ease  themselves 
withal.  And  hence,  many  that  have  lived  long  with  convinced 
spirits  and  guilty  consciences,  when  they  come  to  die,  then  they 
arc  in  perplexities  of  mind,  agonies  of  heart,  insomuch  as  their 
sweat  trickles  like  water  from  them,  and  their  doleful  outcries 
for  loss  of  time  strike  to  the  hearts  of  all  that  come  near  them. 
0,  God  is  gone ;  because  now  all  comforts  which  were  their 
gods,  and  instead  of  God,  before,  have  taken  their  final  leave  of 
them.  Search  your  hearts,  therefore,  all  you  that  hear  me  this 
day.  Wast  thou  never  troubled  y^t?  Yes,  I  have  lost  my 
health,  my  child,  my  husband,  my  goods,  and  this  hath  troubled 
me.  But  tell  me,  didst  thou  never  feel  a  loss  of  God  blessed 
forever  —  loss  of  his  light,  his  sweetness,  his  love,  his  fellowship, 
liis  presence,  &c.,  and  this  hath  been  thy  intolerable  load  ?  Or, 
if  thou  hast  felt  it,  hast  thou  sought  and  found  him  ?  No,  but 
art  jocund  in  that  estate,  and  now  and  then  it  troubles  thee  a 
little,  then  it  is  certain  and  as  clear  jus  the  sun,  there  is  some 
creature  or  content  that  thy  heart  is  in  league  withal,  which 
easeth  thee  in  want  of  God,  and  which  is  instead  of  God  to  thee, 
and  which,  therefore,  is  thy  God ;  it  may  be  thy  apparel,  thy 
wife,  child,  etc. ;  and,  if  thou  die  in  this  estate,  never  shalt  thou 
have  communion  with  Jesus  Christ ;  "  The  mouth  of  the  Lord 
hath  spoken  it." 

Sign  2.  Dost  thou  find  the  Lord  a  stranger  to  thee  in  all  his 
ordinances,  wherein  it  may  be  the  Lord  sweetly,  and  wonderfully, 
and  mightily,  yet  not  always,  but  seasonably  reveals  himself  to 
others?     O,  but  thy  heart  dries  and  parches  aw^ay,  and  that 


THE    TEX    VIRGINS.  35 

witlioat  mncli  trouble  under  them  all.     If  so,  suspect  it,  believe 
iu  that  there  is  some  league  with  a  lust.     For  there  is  a  double 
life  of  a  Christian.     1.  An  outward  life  which  others  see.     Men 
see  he  comes  to  church,  prays  in  the  family,  etc.     2.     There  is 
.1  fecret  inward  life;   according  to  that  of  Matt.  vi.  6,  "Thy 
Father  which   sees   in   secret,"   which    none  knows   but  him- 
self and  the  Liord ;  and  this  an  ineffable  comn^nion  with  Grod, 
nsion  of    God,  delight  in  God,  etc.     Ps.  xlv.,  "The   King's 
daughter  is  all  glorious  within."     There  is  an  open  life  of  prayer, 
and  hearing,  and  fasting,  and  there  is  an  inward  secret  life  in  ^11 
liie«e,  wlicrein  the  Lord  acquaints  himself  with  his  people.   Ps. 
Ixiii.  1,  2,  3,  "  To  see  thee  as  I  have  seen  thee."     Now,  there 
be  divers  have  this  open  life,  yet  wanting  the  secret  life.     As  we 
love  not  to  live  among  tombs,  nor  to  have  any  communion  with 
dead  mea,  so  the  Lord  is  a  stranger  to  them.     He  may  secretly 
sweeten  an  ordinance  to  them,  and  move  them,  and  shake  and 
trouble  them  ;  but  himself  is  a  stranger,  spiritual  miseries  not 
r»*moved,  spiritual  mercies  not  conveyed.    Is.  hiii.   1,  2,  3,  4, 
*•  Why  have  we  fasted,  and   thou  regardest  not  ?     You   took 
plcjisure,  S4iith  the  Lord,  and  break  the  bonds  of  wickedness," 
ett*.     I  know  saints  may  be  thus  denied,  and  it  may  be  for  some 
jipat'e  of  lime ;  yet  they  quarrel  not  with  God  for  denying  them, 
but  are  nion;  taken  off  from  pleasures  thereby.     "  Thou  hidest 
thyfactf\and  I  was  troubled,"  though  the  mount  stood  still.     But 
some  there  be  whom  neither  good  day  mends  them  nor  bad  day 
Han»i  them.     Surely  there  is  some  content  thy  heart  is  bewitched 
withal.    That  look  as  it  is  with  a  suitor  to  another  ;  let  him,  while  he 
rom«»s  to  her,  profess  never  so  much  love,  and  desire  love,  yet  if, 
when  he  goes  from  her,  commits  lewdness  with  every  one,  she  will 
l«K"k  him  out.     So  it  is  here.     Never  did  1  know  anv  locked  out 
from  the  jwwer  and  sweetness  of  ordinances,  but  because  ihoy 
went    a  whoring   from    (i<k1    out  of  them.     The    Lord    knows, 
thou<rh  oth<*rs  do  not,  whether  it  is  so  with  vou.     Look,  there- 
for**,  ujMm  thyself.     You  enjoy  great  means  every  whore  in  this 
pl:w*».     I'*  it  enough  to  have  ordinances,  the  ark  ?    No.    Do  you 
find  the  I^inl  in  them  ?     Blessed  l)e  (lOil !    But  tell  me  trulv,  do 
you  find  no  want  of  God  ?     Yes.     Do  you   find   him  ?     1   lind 
in«»re  knowliMlgt*.  strength,  etc.     But  do  you   find  no  God  usu- 
allv?     No.     Then  either  some  creature  contents  theo,  or  if  the 
I>»rd  should  refresh  thee,  thou  wouldst  be  cont(.*nt  without  him. 
Man  and  wife  will,  if  thev  love,  mert  at  meals.   John  xiv.     But 
wh»-n   no   meeting,  d«*a<l   prayers,   dry  sermons,   saph'ss  >a(Ta- 
nH-nt«,  worse   than  bi'fon*.     If  thou  art  \\\v.  I^>nrs,  h<*  will,  l)y 
afllirtions,  purge,  et^^*.     But   if  thou  continuest  so,  look   for  no 
communion  in  heaven. 


86  1 

SiffH  S.     Doet  thou  find  no  rest  in  any  thing  thnt  thou  bast  ? 
For  this  is  clear,  notliing  can  give  rest  to  a  man's  soul  but  God. 
He  is  big  enough  onl^  to  till  it,  and  then  a  man  hath  it.  la. 
xxvi.  3.     Now,  if  DO  rest,  it  is  a  sign  thj  heart  eticke  to  the 
creature ;  jet  thou  sajest,  I  would  fain  have  the  Lord.     It  may 
be  BO,  but  thou  wouldst  have  creatures  too.     And  hence  God 
will  not,  and  creatures  can  not,  give  the  fullness  of  rest.     Thus  it 
was  with  Solomon,  Eccles.  ii.  3,     So  it  is  with  thee ;  thou  fiiid- 
c't  thy  soul  delighting  il^elf  in  all  things ;  jet  vanit}'  and  vexa- 
lion,  and  withal  giving  thyself  to  wisdom,  too.     It  is  true,  a  saint 
feels  an  emptiness  in  lliesc  things,  yet  he  feels  a  fullness  in  some> 
ihing  else.     He  liath  better  meat,  which  you  know  not  of,  which 
Solomon  did  not  for  a  time,  vet  afterward  he  did.     But  thou  find- 
eat  a  vanity  and  trouble,  and  art  never  at  peace  when  all  is  dona, 
weary  of  the  world.     But  hath  the  Lord  swallowed  thee  up  ii  ~ 
himself,  in  the  cloud  of  his  glory,  go  that  in  bis  favor  aUd  pr 
encB  thou  iindcst  life?     No:  then  there  is  some  lust  thou  lov( 
and  dying  thus,  shall  never*  see  the  face  of  ChrisL     Yea,  t 
will  come  as  a  heavy  indictment  against  thee,  that  God  hath 
wearied  thee  in  thy  way.     Tel,  (Jer.  ii.  25,)  "  There  is  no  hope 
after  thy  lovers  thou  wilt  go."     You  shall  scarce  find  any  bi 
feel  the  creature  vain,  and  yet  get  not  lo  rest  in  Godt 

Section  II. 

Discoveries  whether  we  are  married  to  the  law  or  not.  As 
here  I  shall  stay  longer.     Where  I  premise, — 

1.  When  I  speak  of  not  being  married  to  the  law  instead  of 
Christ,  I  do  not  hereby  exempt  yourselves  from  obedience  to  tJ 
law  after  you  are  in  ChrlsL 

2.  Do  not  think  I  speak  against  all,  evidencing  your  estati 
from  conformity  to  the  law,  though  I  do  from  some  eut^eclit 
and  obedience  performed  to  the  law. 

1.  If  the  law  was  never  dead  in  thee,  thou  art  married  to  tl 
law.  Hom.  vii.  2.  Now,  look  as  it  is  with  a  husband,  if  the  wi 
be  sick,  and  he  be  at  home,  whoever  forsakes  her,  he  will  uomfo 
her,  and  support  and  cheer  her ;  so  that,  if  he  cheer  her  not, 
is  a  sign  be  is  dead  ;  if  be  doth,  it  is  a  sign  he  is  alive  ;  for  d 
life  of  the  law  is  the  comfort  and  support  that  the  law  doth  gii 
for  a  time.  So  that  thou  wert  never  brought  to  tbat  sore  eVai 
that  thou  hast  not  felt  any  one  duty  to  cbeer  or  revive  thee  at 
comfort  thee  ;  but  hast  found  some  little  ihing  or  other  to  do  i 
it  is  certain  you  are  yet  married  to  the  law.  Ex.  gr.  It  may  1 
tbou  hast  been  troubled  in  uund  for  tby  sins ;  what  hath   ' 


TH£  TEN  VIBGIN8.  9f 

thee?   I  hare  forsaken  them,  and  cast  out  Jonah,  and  there  has 

been  i  cahn.     Why,  this  forsaking  thj  sins  (which  hath  not  been 

bB,  bat  some)  is  not  Christ,  but  an  act  of  the  law.     O,  but  I  have 

&OeD  again  into  sins ;  this  hath  troubled  thee.     What  hath 

cbeered  thee  ?    I  have  repented  and  been  sorrj  for  them,  and 

parposed  to  do  so  no  more.     This  is  the  life  of  the  law  stilL 

0,  but  you  find  sins  prevailing  against  jou,  and  jou  can  not  part 

with  them ;  and  hence  dare  not  resolve  against  them.     O,  but 

iBj  desire  is  good,  though  my  will  hath  ever  been  against  them. 

0  ignorance  I     This  desire  is  but  a  work  of  the  law ;  it  is  not 

Chnst     O,  but  I  have  found  no  desire  sometime.     What  hath 

quieied  you  now  ?     I  have  trusted  in  Christ.    You  have  done 

it    The  Lord  never  made  you  feel  a  need  of  the  Lord  to  draw 

TOO  to  trusty  though  to  be  assured  of  Christ's  love.    Is  this  a 

legal  act? 

Ans.  As  obedience  to  the  law  done  by  the  power  of  Christ  is 
an  evangelical  work,  so  to  perform  any  evangelical  work  from  a 
man's  self  is  a  legal  work ;  and  you  are  under  the  life  of  the 
law.  So  that  thou  hast  not  been  brought  to  that  pass  as  the 
church,  the  spouse,  was.  Is.  liv.  5,  6.  And  as  one  of  my  best 
friends,  and  best  men  that  lives  this  day  in  the  world,  after  many 
wrestlings  to  find  somewhat  in  himself  to  cheer  him,  and  could 
not ;  now,  saith  he,  ^  If  the  Lord,  out  of  his  good  nature,  etc., 
do  not  help  me,  I  am  undone  forever ;  for  I  have  a  heart  and 
nature  against  him,  and  the  more  I  do,  the  worse  I  am."  And, 
therefore,  thither  1  look.  Surely  you  are  under  the  life  of  the 
law,  and  are  far  enough  off  from  Clirist,  if  not  sensible  of  this, 
^ot  that  a  man  is  always  thus  ;  for  he  that  can  not  feel  after- 
ward the  Lord  Jesus,  by  the  power  of  his  grace  working  in  his 
heart,  I  would  conclude  he  never  had  any  at  all.  But  at  first  it 
is  so.     For  these  two  tilings  man  naturally  seeks,— 

1.  To  have  a  righteousness  in  himself  that  will  ease  him. 

2.  To  have  it  from  himself.  Kitchen  physic  is  not  far  to 
fetch. 

Now,  the  Lord's  plot  in  saving  his,  is,  1.  To  make  them  seek 
it  out  of  themselves  in  another :  "  Look  unto  me  and  be  saved, 
all  the  ends  of  the  earth."  2.  To  have  all  from  another,  that  so 
**  no  flesh  might  glory  before  him."  And  to  doubt  of  this  is  to 
doubt  whether  God  hath  plotted  the  glory  of  his  grace  or  no. 
Hence  the  Lord  empties  the  soul  of  both,  that  the  soul  saith, 
**  Ashur  shall  not  save  us."  llos.  xiv.  3,  4.  None  durst,  none 
can  comfort  it.  And  now,  to  the  wonderment  of  heaven  and 
everlasting  joy  of  a  poor  castaway,  and  the  eternal  honor  of  his 
fr«e  grace ;  now,  and  never  till  now,  doth  he  begin  to  make  the 

VOL.  II.  4 


I 


Bo  THE   TAUABLE   OF 

m&Iclt  between  the  Lord  Jesus  and  his  poor  soul.  And  an  ibe 
Lord  ne^er  comes  to  him  till  now,  so  Le  never  will  come  to  the 
Lord  wLilc  lie  hath  (he  least  good  ;  ns  it  was  with  ihe  proilignl 
while  anj  husks,  or  as  it  was  with  the  wouaa  with  her  bloody 
issue,  while  any  money  to  spend  on  other  physicians,  never  will 
try  what  Christ  can  do.  And,  therefore,  those  that  never  yet  knew 
of  the  death  of  the  law,  they  are  yet  married  to  it.  Hum.  ii.  17. 
I  know  many  a  soul  grieves  for  the  death  of  this  husband,  and 
now  thinks  it  is  undone  ;  I  con  not  do  this  and  that,  though  for- 
merly I  could,  indeed ;  I  soy,  if  there  be  any  love  of  Christ, 
now  is  the  time  of  it  Only  understand  God's  scope  here  in  iL 
Sign  2.  If  a  man  compl^s  more,  or  chiefly,  for  want  of  grace 
or  righteousness  to  remove  sin,  and  not  so  much  fur  wont  of 
Jesua  Christ,  then  in  this  case  it  is  as  it  is  with  n  woman,  that 
man  for  whose  absence  she  mourns  most,  that  is  her  husband. 
She  s^th  the  other  is ;  no,  but  he  is  not.  So  tliis  is  the  estate  of 
many  a  soul ;  they  have  neither  Christ  nor  righteousness.  Now, 
they  complain  so  much  that  their  hearts  sink  and  die  away  quite 
within  tliem.  And  what  is  it  for  ?  I  can  not  do  this,  nor  I  do  J 
not  find  nor  feel  such  signs  and  ofiections  within  me.  Such  i 
vile  heart,  I  know  not  the  like,  such  rising  in  ray  heai 
and  thoughts  of  it ;  why,  if  you  had  Christ,  all  this  would  b^J 
mended.  "  I  can  do  all  through  Christ."  But  you  con  " 
not  for  want  of  Christ,  nor  need  of  him,  from  these  (wo 
ments:  — 

1.  Because  the  feeling  of  your  sins  does  not  make  you  feel  ti 
greater  need  of  Christ,  as  John,  "  I  have  need  to  be  baptized,**! 
etc;    but  drive  yon   farther  from    Chrisl,  and   reason   it  onltM 
Sg^st  him.     And  why  ?     Because  you  would  have  a  righleotu^ 
ness  without  him  which  you  stand  in  need  of. 

2.  Because  he  that  feeb  a  need  of  the  Lord  Jesus  shall  not, 
when  he  is  offered,  need  entreating  to  take  him ;  as  you  shall 
not  need  entreat  hungry  men  to  eat  their  bread,  you  shall  not 
need  to  entreat  Zoceheus  to  receive  Christ  joyfully.  But  no 
commands,  no  entreaties,  can  prevail  with  you  to  take  him  when 
he  is  offered ;  you  have  no  heart  to  it.  Like  women  that  love 
their  own  husbands,  grieve  so  for  their  absence,  that  (hey  hnve 
no  heart  to  any  other  offer.  Is  it  thus  with  thee  ?  Then  it  is 
with  thee  as  it  was  with  that  young  man  that  asks  Christ  what 
ho  should  do  to  inherit  eternal  life.  He  liked  Christ  well,  but 
he  did  not  feel  a  need  of  Christ  himself  so  much  as  of  some 

pMOre  knowledge  of  the  law  and  ability  (o  do  it.     It  is  (he  grcAt 

..  1  plot  of  Arminians  to  make  Christ  a  means  only,  to  mnkc  every 

Quui  a  lirat  Adam  ;  setting  men  to  work  for  their  livmg  again  ; 


THE   TEN    VIRGINS.  ,  39 

for  tbey  grant  all  grace  is  lost,  all  comes  from  Christ,  Christ 
giTes  all,  and  to  Christ  we  must  look  for  all ;  and  then  when  we 
have  it  use  it  well ;  thus  you  shall  have  life,  else  look  for  death. 
So  it  is  a  misery  many  a  soul  is  in.  Men  will  trade  in  small 
vares,  rather  than  live  on  another's  alms.  Do  you  think  the 
Lord  takes  it  well  to  make  him  a  merchant  for  your  ends  ?  O, 
DO !     Never  look  to  have  communion  with  him  in  this  way.  _  i— 

Siffn  3.  Those  that  close  with,  but  rejoice  more  in  a  little 
grace  they  receive  from  Christ  than  in  all  the  fullness  in  Christ, 
more  in  a  little  they  do  than  in  all  the  Lord  Jesus  hath  done. 
Philip.  iiL  3.  That  is  a  woman's  husband  whom  she  rejoiceth 
most.  Do  you  rejoice  more  in  what  you  have  received  from 
him  (for  a  hypocrite  may  receive  from  Christ,  John  xv.  2)  than 
in  what  there  is  in  him  ?  It  argues  a  whorish  heart.  I  know 
a  man  may  rejoice  in  what  Christ  works  in  him;  but,  1.  Not 
more  in  this  than  in  Christ  himj*elf.  2.  A  child  of  Grod  may, 
whOe  he  knows  not  whether  Christ  is  his,  do  so  ;  but  you  think 
the  Lord  is  yours.  Well,  when  you  feel  affections  and  life,  then 
you  are  glad ;  when  that  is  lost,  then  sad.  Why,  is  there  no 
life  when  thou  art  dead,  no  glory  when  thou  art  base,  no  wisdom, 
no  communion  with  Grod,  when  thou  hast  none  ?  Yes ;  why 
doi?t  thou  not  rejoice  in  this  which  is  here  most  fully,  which 
Faints  presenting  please  the  Lord  more  by  than  by  giving  the 
glory  of  angels  infinite  millions  of  years  ?  O,  thy  heart  is  not  in 
love  with  Christ,  but  somewhat  else ;  for  here  is  the  joy  of  all 
saints,  "  In  thy  seed  shall  all  nations  account  themselves  bless- 
ed; "  all  nations,  one  and  another.  Is.  xlv.  24,  25,  "  Shall  all 
the  seed  of  Israel  be  justified,  and  shall  glory."  Consider,  there- 
fore, thii*,  thou  art  sometime  joyed.  Why  ?  O,  I  find  my  heart 
thus  and  thus.  And  is  this  all  ?  Yes ;  for  when  this  is  gone  all 
joy  dies.  And  should  I  not  do  thus  ?  Yes,  else  thou  never  felt 
comfort  of  it ;  but  not  only  rejoice  here,  but  when  the  beam  is 
gone,  the  Lord  is  not  gone,  Rom.  vii.  ulL  ;  when  the  bottles  are 
spent,  the  spring  is  full. 

4.  He  that  performs  any  duty  ultimately  to  ease  his  conscience, 
he  is  married  yet  unto  the  law  ;  for  there  are  two  sorts  of  duties 
to  the  law. 

1.  Some  are  directed  to  give  Christ  content  to  ease  his  heart, 
by  seeing  Grod's  love  in  Christ ;  then,  love  being  shed,  the  heart 
sheds  it  on  Christ  again ;  and  thus  saith  the  apostle,  ^'  I  through 
the  law  am  dead  to  it,  that  I  might  live  to  Grod."     Gal.  ii.  19. 

2.  Some  are  to  give  the  soul  ease ;  it  sees  sin,  and  fears  it 
most  die,  and  the  devil  appears,  and  when  it  lies  down  it  fears  it 
shall  never  awaken  again  ;  and  when  it  hears,  thinks  no  mercjy 


«0  THE   PARABLE   OF 

but  only  tliroaU  belong  to  it ;  and  lii>nco,  Imving  no  peace  of  con- 
sdence  to  think  God  will  love  it,  it  loves  ilnties.  doth  duties,  ani" 
now  takes  lliese  for  good  tokens  and  aigns  of  love ;  nnd  ii'  it  feel 
R  need  of  Christ,  it  is  only  to  case  it.  Now,  a  man  is  morriea 
to  the  law,  when  he  crowds  for  ease  into  the  bosom  of  it.  Deuti- 
V.  37.  They  were  in  great  fear — "  Whatever  God  wiU  have  oft 
do,  we  will  do  iL"  la  it  not  llius  with  many  F  How  ehall  wfii 
kuow  this  ? 

Ani.  Dost  thou  find  this  while  fears  and  terrors  of  consCienos 
ore  on  thee,  so  long  thou  dost  seek,  and  pray,  and  hear,  and  caU 
on  G!<kI,  and  when  Ihey  are  worn  away  with  time,  or  blown  over 
wiihfeeling  some  good  things  and  hopea  from  them,  then  tliy  heart, 
is  careless  again,  it  is  certain  you  are  yet  married  to  the  law  ;  at ' 
many  a  man  exceeding  forward  while  pressed  under  sense  of  UBr 
for  a  year  or  two.  Lord,  how  many  hundreds  drop  away  by  liltia 
and  little  afterward  1  Dent.  v.  29,  "  0  that  there  were  such  «. 
heart  alwayl"  Matt.  iii.  8,  7  to  13,  they  saw  a  wrath  to  coroc^ 
hence  feared,  and  hence  came  to  John's  baptism  to  repent  and 
confess  him. 

5.  No  man  that  is  married  to  the  law,  but  his  fig  leaves  ever 
cover  some  nakedness;    all  the  duties  ever  brood  some  luat. 
There  is  some  one  sin  or  other  the  man  lives  in,  which  either  the 
Lord  discovers,  and  he  will  not  part  with,  as  the  young  man,  or 
else  is  so  spiritual  he  can  not  see  all  his  lifetime.     Bead  through 
.  the  strictest  of  all.  and  see  this  ;  Matt,  xxiii.,  painted  sepulchers. 
Paul,  that  was  blameless,  yet  (Eph.  ii.  3  ;  Tit.  iii.  3)  served 
divers  "  lusts  and  pleasures ; "  and  the  reason  is,  the  law  ii  not 
the  ministration  of  the  Spirit,  (2  Cor.  iii.  8,  9,)  which  breaks  off 
&om  every  sin  ;  there  is  no  law  that  can  give  life.    Gal.  iii.  21> 
And  hence  many  men  have  strong  I'esolutionB,  and  break  all 
again ;  hence  men  sin  and  sorrow,  and  pray  again,  and  then 
with  more  case  in  their  sin.     Examine  thyself.     Is  there 
living  lust  with  thy  righteousness?     It  is  sure  it  is  a  righlet 
ness  that  thou  art  married  to,  and  never  wert  yet  matched  iO- 
Christ.     Hence  note  thj^clf ;  it  may  be  thou  hast  rested  in  du- 
ties, and  Eince  more  light  came,  mfi  it ;  and  seeing  this,  tlunking 
that  here  is  all  thy  error,  thou  hast  labored  to  see  the  emptinesB 
of  thy  own  righteousness  and  the  fullness  of  Christ,  and  now  tbo*' 
art  come  to  bolh,  and  now  well.     So,  then,  thou  hast 
out  any  lust  thou  livest  in  all  that  lime,  nor  the  venom  of  thy 
nature.     No,     Why,  then,  I  pronounce  thou  art  yet  married 
the  law ;  take  and  trust  never  bo  much  to  Cliriat's  righteousnof 
if  under  the  power  of  a  proud  heart,  on  unclean  heart  etill,  nc 
Speak  of  Christ. 


toox^V 
id  *>-■ 


THE  TEN   VIRGINS.  41 

Si^  6.  Thej  that  are  fearful  to  be  troubled  at  their  estate  to 
hare  it  prove  ill,  which  a  saint  may  do,  yet  brings  it  out  to  the 
light  at  last.  John  iii.  20.  When  a  woman  is  married  to  a  con- 
demned man,  guilt  being  upon  him,  he  loves  not  to  be  seen  abroad 
in  the  sight  of  others.  Thou  hearest  a  sermon,  and  art  loth  it 
should  be  found  out,  loth  to  be  troubled.  He  that  hath  right- 
eousness in  Christ  will  not  only  bring  it  to  trial  before  men,  but 
God  himself.  Now,  is  it  thus  with  any  of  you  ?  What  shall  I 
say  ?  Shall  I  say  that  Christ  is  or  may  be  thine  in  this  estate  ? 
Truly,  if  I  durst,  I  should.  Bless  thyself  thou  mayst ;  but  re- 
member that  the  Lord  will  take  thee  to  do  for  it;  and  what  is  it 
to  lose  communion  with  Christ  ?  I  can  not  express  it.  The  dis- 
ciples were  sad  when  he  went  away  from  them  in  his  abasement ; 
but  for  the  Lord  to  leave  thee  when  in  his  glory,  to  stand  afar 
off  and  see  him  go,  never  to  see  him  more,  when  no  tears  shall 
ever  prevail  again.  Therefore,  if  thou  hast  been  found  out  this 
day,  confess  and  give  glory  to  God,  and  let  thine  eyes  be  tears, 
that  Christ  would  overcome  and  draw  thy  soul  with  love,  and 
espouse  thee  to  himself  forever.*^ 


CHAPTER  VI. 

COKTAINING  MOTIVES  AND  ARGUMENTS  TO  PERSUADE  US  UNTO 
THE  LOVE  OF  CHRIST,  AND  TO  BE  ESPOUSED  TO  HIM. 

Use  3.  Is  there  no  communion  to  be  had  with  the  Lord  Jesus, 
unless  virgins  —  unless  espoused  to  him  ?  O,  therefore,  here  is 
a  match  for  you ;  choose  him,  get  your  affections,  if  entangled,  to 
come  off  if  insnared  to  any  other  thing,  and  set  your  hearts, 
bestow  your  love  upon  him.  For  it  is  not  a  dead  faith  (but  such 
a  faith  as  is  animated  by  love)  that  docs  espouse  you  to  him. 
GaL  V.  6,  "  Faith  which  works  by  love."  And,  therefore,  as 
the  love  of  other  things  (not  worth  looking  after)  has  got  the 
sovereignty  and  royalty  of  thy  heart,  so  this  is  a  conjugal  love, 
when  it  bears  rule  in  the  heart.  Let  Christ  have  this  love.  And 
as  you  have  loved  creatures  for  themselves,  now  love  the  Lord 
Jesus  for  himself.  And  as  they  have  easily  enticed  you  to  set 
your  hearts  upon  them,  now  be  persuaded  to  set  your  dearest 
affections  on  him.  It  is  said  of  John  Baptist,  he  was  the  bride- 
groom's friend,  to  speak  for  him.  John  iii.  29.  And  f truly  it  is 
the  main  work  of  the  ministry  to  woo  for  Christ,  and  so  to  pre- 
eeot  chaste  virgins  to  Christ.    This  shall  be  my  work  now, 

4» 


49  THE   PARAtlLK    OP 

which  may  be  BPHSonable  in  ihis  decaying  lime.     Therefore  I 
ahail  chieflj  bend  my  speech  to  three  sorts. 

1.  To  them  that  never  yet  loved  the  Lord  Jesua,  unlcaa  it  be 
from  the  teeth  outward. 

2.  Those  tbnt  have  been  Btriving  for  this  ;  yet  can  not,  to  iJieir 
own  feeling,  come  to  this. 

3.  Those  that  have  ao  ;  but  their  affections  are  dried  up,  and 
love  is  parched  away,  "  iniquity  abounds,"  elc.  And  my  mo- 
tives shall  be  these  four: — 

1.  Consider  the  glory  of  the  person  whom  I  shall  be  a  spokce- 
tnan  for  this  day. 

2.  Consider  he  makes  love  to  thee. 

S.  Consider  that  all  he  seeks  for  is  love. 

4.  Consider  what  he  will  do  for  thee,  how  ho  will  love  thee,  if 
thou  wilt  love  him. 

Section  I. 

Consider  the  glory  of  the  person  for  whom  I  plciid  for  love. 
What  can  you  love  besides  him  ?  Where  can  you  find  any  like 
unto  him  ?  I  know  the  glory  of  the  Lord  is  not  revealed,  be- 
cause the  grass  withers  not,  the  flower  fades  not,  the  creature 
appears  not  in  his  withering  vanity.  Is.  xl.  But  if  the  Lord 
would  but  open  your  eyes  to  see  him,  tliis  would  win  your  hearts 
alone  to  hUu. 

Now,  I  shall  single  out  only  these  five  things,  to  give  you  ft 
glimpse  of  his  glory.  Lift  up  thy  heart,  and  say,  "  Lord,  hide 
not  now  thy  face  from  nie." 

1.  He  is  the  Prince  of  the  kings  of  the  earth.  Rev,  i.  5.  Tho 
glory  of  the  world  is  a  kingdom,  the  glorious  diamond  of  tliat 
kingdom  is  a  prince  in  his  glory.  Now,  for  a  poor  beggar  to 
have  an  offer  of  love  from  the  greatest  prince  in  the  world, 
would  it  not  tempt  her?  Would  she  not  forsnke  her  lovers,  and 
sot  her  heart  on  him?  Why,  look  what  a  distance  thero  is  be- 
tween the  poorest  peasant  and  the  highest  prince  ;  so  base,  and 
a  thousand  times,  are  all  the  princes  of  the  world  to  Christ, 
whoso  dominion  is  from  sea  to  sea,  from  sun  to  sun,  who  sets  up 
and  pulls  down  kings  like  counters,  who  rules  their  courts,  their 
kingdoms,  their  hearts,  and  they  do  not  do,  they  can  not  do,  but 
what  ho  will.  Other  kings  are  princes,  are  rulers  of  men  j 
Christ  Prince  of  kings.  Now,  who  would  not  be  glad  of  liia 
love?  who,  having  tastoil  death,  is  set  down  on  the  right  hand 
of  God  on  high,  clothed  with  emlle^a  glory,  who  has  kings  in  hla 
chains,  whose  breath  is  not  in  his  nostrils,  whose  favor  is  not  for 
a  day,  but  he  Uvea  and  reigna  forever.     Now,  does  Christ  reign  ? 


THE  TEN  YIROINS.  48 

Is  he  a  Lord,  and  in  glory  upon  bis  throne  ?  Methinks  I  see 
Jesos  at  the  right  hand  of  God.  Your  foolish  affections  have 
undone  you,  if  you  love  him  not. 

2.  He  is  appointed  by  the  Father  to  be  Judge  of  quick  and 
dead  at  the  last  day,  (John  v.  22,  23,)  as  well  as  to  rule  all  now. 
So  that  if  you  do  maintain  enmity  against  him,  he  may  let  you 
akme,  you  may  live  in  health  and  die  in  peace,  in  the  eye  of  man, 
and  in  thine  own  eyes,  too ;  yet  there  is  a  day  coming  he  will 
break  out  of  heaven,  with  a  shout,  and  appear  in  the  clouds,  in 
the  amazing  glory  of  his  Father,  ^  with  all  his  mighty  angels, 
and  all  the  dead  shall  hear  his  voice,"  and  you  shall  appear  be- 
fore him  with  this  body,  when  the  heavens  shall  bum  round 
about  him,  and  the  earth  shall  tremble  under  him,  and  all  guilty 
eyes  mourning  and  wailing  because  of  him.  Then  you  shall 
know  what  it  is  to  despise  him,  and  wish,  O  that  I  had  loved 
him.  Rev.  i.  7.  You  that  say  you  love  him,  yet  by  an  impeni- 
tent heart  pierce  him,  you  shall  wail,  even  so,  Amen.  Men  do 
not  see  an  end  of  these  things,  nor  the  glory  of  the  Lord  another 
day.  Hence  creatures  are  loved,  and  the  Lord  of  glory  is 
lothed.  A  great  prince  may  not  be  so  highly  esteemed  until  he 
appears  in  his  state.  Prisoners  would  give  any  money  (much 
more  love)  for  the  judge's  favor. 

3.  He  only  is  the  procurer  and  author  of  all  the  good  that 
ever  thou  didst  suck  out  here,  though  thou  hast  neither  known 
him,  nor  been  thankful  to  him.  For  look,  as  it  was  with  angels, 
so  it  should  have  been  with  man ;  the  wrath  of  God  should  have 
been  poured  out  upon  him,  and  on  all  the  world,  and  creatures 
should  have  been  tormentors  of  him,  but  that  the  Lord  Jesus 
begged  and  bought  the  world.  And  hence  (1  Tim.  iv.  10) 
called  "  Saviour  of  all,  but  chiefly  of  the  elect."  Micah  iv.  4, 
**  In  his  days,  men  shall  sit  under  vines  and  fig  trees."  So  that 
if  ever  any  creature  ever  did  thee  good,  it  was  Jesus  that  put 
that  sweetness  in  it,  out  of  his  fullness,  and  set  it  a  work,  sent  it 
to  thee,  gave  it  thee  to  do^thee  good.  Thou  shouldst  never 
have  had  wink  of  sleep,  never  restrained  from  one  sin,  but  lived 
in  blaspheming  Grod,  never  have  heard  of  a  gospel  but  for  Christ. 
And  will  you  not  love  him  ?  O  ungrateful  world !  unnatural 
generation  of  men !  Why  dost  thou  love  any  creature  ?  It  is 
for  the  p^^txiLitjmd  good  in  it.  If  there  be  so  much  in  it, 
what  is  tfiere  in  Christ  that  gave  it,  that  dropped  it  into  it  ?  Never 
love  him  if  there  be  any  thing  good  that  is  not  by  him.  Ps.  cxvi. 
1,  "The  Lord  hath  heard  my  j^rayor;  I  will  call  on  him  as  long 
as  I  live."  Much  more  when  the  Lord  hath  delivered,  and  thou 
didst  never  seek  to  him. 


4^  THE   PAItABLE   OF 

4.  He  is  the  everltiating  wonderment  of  BWntfi  in  hearen.  Tlie 
(jueen  of  Shebn  heanl  of  Solommi,  wliicb  made  her  eome  to  see 
him ;  but  she  before  imagined  but  that  which  now  she  saw  nitli 
her  own  eyea,  nnd  that  mpt  her  out  of  herself.  Here  we  hear 
of  the  Lord  Jesus,  of  his  beauly  and  glory,  and  thia  draws  sainls 
to  liim ;  and,  when  come,  tliey  see  thnt  which  they  never  saw 
before,  especially  when  in  heaven.  Then  fall  down  in  everlast* 
ing  admiralJon  at  this  mystery,  for  the  blessedness  of  saints  ia  lo 
see  Christ  in  his  glory.  John  xvii.  21.  Now,  this  lies  in  an  in- 
finite good  i  this  can  not  be  seen  in  a  finite  time.  Hence  saints 
shall  be  pierring  their  eyes  deeper  and  deeper  into  this  mystery, 
and  shall  ever  see  more  and  mora,  but  never  see  all ;  and  this  is 
their  joy  and  glory  in  heaven.  Is  it  so?  AVbat  think  you,  is 
Christ  worthy  of  your  love,  or  not  ?  Look  upon  oil  the  glory  of 
the  field  of  this  world,  you  may  see  an  end  of  all  perfection,  but 
never  here. 

5,  He  is  ihe  delights  and  bosom  love  of  God  himself.  FroT. 
viii.  30.  Hence  John,  when  he  came  to  set  Christ  out,  (John 
iii.  35,)  "The  Father  loveth  the  Son."  Now  is  it  so;  surely 
though  you  see  not,  Uiste  not  this  good,  yet  there  it  is  j  now,  tell 
me  if  this  person  do  not  chaUenge  love,  would  you  not  be  glad 
to  have  him  ?  Tou  will  say.  Can  lie  look  upon  such  a  wretch, 
embraoe  such  a  leper  as  I?     No,  surely,  he  will  never  do  it. 


me-J 


Section  II. 
Consider  he  makes  love  lo  thee.  Not  one  soul  that  hears 
this  day  but  the  Lord  Jesus  is  a  suitor  unio,  thni  now  ye  wonlilij 
be  espoused  lo  liim  ;  "  He  cnmc  unto  his  own,  and  they 
him  not."  Whatever  the  secret  purpose  of  Christ  is,  I  regard 
not.  In  this  evangelical  dispensation  of  grace,  he  makes  love  to 
all.  John  i.  12.  It  is  clear.  Matt.  sxii.  2,  3.  If  there  be  a 
gospel  in  the  world,  there  is  this  love  of  Christ  yearning  toward 
all,  especially  all  that  have  this  ^spel  of  peace  sent  to  them. 
Luke  ii.  10.  "  It  is  tidings  of  great  joy  lo  all  people," 
is  tidings  of  great  sorrow  to  all  people.  l<uko  ii.  14.  j 
from  heaven  preached  this  good  will  towards  men.  For 
challenge  of  love  from  men  should  be  ^nded  on  his  actual  love 
to  some,  having  died  ibr  some,  tlic-n  tlie  offer  would  be  fiarticular. 
Bui  it  is  grounded,  1.  On  his  own  worth  and  glory,  and  hence 
he  cballcngeth  love.  2.  On  tliis,  for  aught  1  know,  he  has  loved 
me.  So  that  thou  art  not  so  vile  but  the  Lord  Jesus'  heart 
s  upon  thee  for  love.     Bu 

Now  it  is  real  lo' 


1 


THE   TEN   YIROINS.  45 

2.  Frequent  love.    3.  Constant    4.  Pure  love  he  makes  to 

thee. 

1.  It  is  real  love.  When  the  gospel  and  ministers  seek  for 
love,  the  Lord  is  real  in  his  desires,  there  is  no  collusion  or  dis- 
sembling, (2  Cor.  v.  20,)  in  Christ's  stead,  '^  He  that  receiveth 
jou  receiveth  me ;  ^  thou  thinkest  the  Lord  cares  not  for  thee^ 
Dor  doth  not  desire  thee,  though  he  doth  others ;  but,  — 

1.  Either  the  Lord  would  have  thee  lothe  him  or  love  him. 
What  think  you  ? 

2.  If  the  Lord  did  not  make  love  to  thee,  he  would  not  be 
really  angry  for  rejecting  of  this  love ;  but  the  Lord  is  really 
angry  for  rejecting  it,  and  wroth  with  nothing  so  much  as  that. 
P5.iL  12.  Here  he  swears  in  his  wrath,  (Ps.  xcv.  11,)  when 
he  opens  his  bosom  for  thee  to  rest  in,  and  thou  wilt  not. 

3.  Look  but  upon  the  dealings  of  God  with  thee.  1.  Hast 
thou  not  oft  thought  some  in  heU  better  than  thee  ?  Why,  the 
ruin  of  millions  of  men  is  to  win  love  £rom  thee.  Jer.  iii.  8,  9, 
10.  2.  Hath  not  the  Lord  sent  many  a  mercy  to  thee,  not  one 
but  was  to  win  thee?  Ps.  Ixxxi.  10,  11,  12.  3.  Hath  not  the 
Lord  withheld  many  from  thee,  as  here  in  this  wilderness  ?  Jer. 
iiL  3, 4.  4.  Hath  not  the  Lord  sent  many  sorrows,  terrors,  fears, 
cares,  wearisome  businesses,  that  thou  hast  wished  an  end  of 
life  ?  This  is  love.  Hos.  ii.  6.  5.  Hath  not  the  Lord  moved 
thy  heart  many  a  time  toward  him  by  persuasions,  arguments 
which  have  a  power  to  move  the  heart?  This  is  love,  (Hos.  xi. 
4,)  **  cords  of  a  man."  6.  Hath  not  the  Lord  oft  melted  thy 
heart  for  mercies,  as  David,  when  he  might  have  killed  Saul  ? 
Truly,  you  may  feel  his  love  which  is  much  toward  you ;  that 
which  keeps  off  thy  heart  from  love  is,  the  Lord  intends  it  not 
to  me,  he  is  not  plain  with  me.  But  he  sends  to  thee  his  plain 
gospel,  which  thou  art  to  attend  unto  ;  and  he  takes  fittest  sea- 
sons to  speak  to  thee  now  in  the  time  of  thy  health.  And  does 
he  not  oft  visit  thy  heart  when  thou  art  alone  ? 

2.  It  is  fervent,  vehement,  earnest  love.  Sometimes  a  suitor 
is  real,  but  he  is  not  earnest.  Now,  thus  the  Lord  is.  1.  The 
Lord  longs  for  this.  Deut.  v.  29.  2.  Pleads  for  this,  (Jer.  iL 
5,)  **What  iniquity,"  etc.  3.  Thinks  long  for  this  time,  (Jer. 
xiii.  27,)  "  Jerusalem  will  not  be  made  clean  ;  when  shall  it  once 
be  ?  "•  4.  Mourns  when  he  hath  not  this,  (Ezek.  vi.  9,)  **  Broken 
with  their  whorish  heart."  5.  Content  to  give  away  any  thing 
for  it,  all  the  love  of  Christ  is  founded  on  this.  6.  If  thou  com- 
est  not  presently,  he  is  content  to  wait  that  he  may  be  gracious. 

3.  It  is  constant  and  continual ;  there  is  not  a  moment,  thou 
doet  not  60  oft  breathe,  as  thou  mayst  see  and  taste  love.    Is. 


46  THE    PAUABLE    OF 

xxvii.  3,  Ikv.  2.  1.  After  all  ihy  whorish  departing  from  God, 
th»C  if  man  should  do  mi,  no  man  would  own,  yiiC  he  »ai(li,  "  Ke- 
lumlome;"  thou  secsl  never  a  creature  l)ut  tbou  liiiat  loved 
more  than  Christ ;  yet  return.  2.  When  God  threatens  most 
terrihiy,  and  eela  his  futy  on  record,  yet  then  there  he  minda 
nothing  but  love.  Jer,  xxxvi.  2,  3.  3.  When  none  else  will 
own  and  pity  thee,  thou  art  so  vile,  yet  (Ezek.  svi.  2,  3)  the 
Lord  Baith,  "  Live,  then  is  a  time  of  love,"  4.  Nay,  when  thou 
hast  cast  away  thyself  as  a  forlorn  creature,  yet  (Hos.  xiv.  3) 
"  In  thee  the  fatherless  find  mercy."  6.  When  he  hath  thee  in 
his  arms  ready  to  give  thee  up,  yet  then,  "  How  shall  I  give 
thee  up,  O  Ephraim  ?  "  Hoa.  xi.  8,  I  tell  thee,  if  one  sparkle 
of  his  eternal  blasting  displeasure  should  fall  upon  thee,  it  would 
be  BO  intolerable  that  it  would  sink  thee ;  his  love  is  as  strong  as 
death ;  no  water  can  quench  it.  0,  it  is  not  so  with  man,  or 
great  men.  Once  repulsed  is  enough;  why  should  the  Lord  do 
BO  here?  Many  thinlc  time  is  past.  It  is  not  so.  It  is  the 
temptation  of  them  that  have  time,  not  of  them  that  want  it. 
Take  heed  this  make  thee  not  despise  him.  '     i*  ^4 

4.  It  is  a  pure  love.  Others  make  loye^fqr  their  own  ^nda, 
but  the  Lord  hath  no  need  of  thee,  or^of  thy  love.  He  couT" 
rwae  up  of  stones  children  of  praise ;  he  could  have  gone  t 
others ;  he  could  have,  and  con  fetch,  his  glory  out  of  thy  ruii 
He  was  blessed  before  all  worlds :  and  by  all  thy  sins  thou  dost 
but  (brow  stone-s  against  the  wind,  or  snowballs  against  the  sua 
Why  dotli  he  do  it?  Q,  itis  lliy  good.  He  pities  thee,  as  once: 
Jerusalem,  to  look  upon  ihy  destruction  and  desolation.  As  it  tt, 
with  the  elect,  they  have  wrath  before  their  eyes,  and  hence  pen 
suade  others;  so  the  Ixird  Jesus.  ' 


Section  HI. 

Consider  it  ia  nothmg  else  but  love  the  Lord  looks  for,  or  carets 
for.  Love  bo^aiw-iiothiag  but-kwe,  (Prov.  viii.  17,)  and  this 
ia  tlie  'enJ  ^Tall  election,  lo  be  holy  before  him  in  love ;  and/ 
mark  it,  if  it  be  a  stayed  lovelLat  constrains  thee  to  him.  you' 
ran  not  wrong  him.  As  if  you  come  and  persuade  one  to  murder 
hifl  child,  he  can  not;  so  if  persuaded  to  despise,  O,  bowels  of 
heartbreaking  love.  2  Cor.  v.  And  surely  it  is  admirable  love. 
What  if  it  were  thy  goods,  thy  Isaac  to  be  sacrificed,  thy  body 
to  be  burned,  it  was  nothing  j  bdt  he  desires  only  love,  only  thy 
'heart,  which  hoa  forged  so  much  villany  against  him.  Let  hini 
never  be  called  upon,  or  professed,  if  not  worthy  of  this.  AftW 
all,  is  this  all?  Ves,  no  portion  he  cares  for  ;  and  when  he  h 
this,  he  has  all.     Wonder  at  this,  0  angels  I 


THE  TEN   VIRGINS.  47 


Section  IV. 


Consider  what  he  will  do  for  thee,  how  he  will  love  thee,  if 
thoa  wilt  thus  love  him. 

1.  He  will  set  thee  next  himself  in  honor,  (Ps.  xlv.  9 ;)  that 
as  the  Lord  Jesus  is  next  to  God,  sits  at  his  right  hand,  so  here, 
Thich  is  an  honor  that  the  angels  have  not,  who  are  nowhere 
called  Christ's  spouse ;  hence  never  had  such  a  union,  hence 
sever  shall  partaike  of  that  honor  of  saints. 

2.  lie  will  enrich  thee.  As  it  is  with  man  and  wife,  all  that 
be  has  is  hers ;  so  himself  and  all  his  glory,  his  Grod,  his  Father, 
his  kingdom  is  thine.  Prov.  viii.  21,  they  that  love  me  inherit 
something ;  others  nothing ;  no,  nothing  indeed,  only  shows  of 
good ;  and  they  find  it  so  when  they  awake,  nothing  their  own, 
nothing  long;  that  let  thy  outward  man,  yea,  thy  inward,  be 
never  so  poor,  thou  shalt  by  him  be  heir  of  aU. 

3.  He  will  counsel  thee.  Hence  David  (Ps.  Ixxiii.)  made 
choice  of  God:  "Thou  wilt  guide  me  by  thy  counsel."  No 
greater  curse  than  to  be  left  to  the  guidance  of  a  man's  own 
counsel ;  but  here  there  shall  not  be  any  strait,  but  the  Lord  will 
show  thee  a  way  out  of  i^  either  by  his  prudence  or  providence. 
There  shall  not  be  any  secret  of  Chris4  that  thou  desirest  to 
know,  but,  as  Christ  told  them,  "  You  are  my  friends,"  so  you 
are  my  spouse ;  hence  all  his  secrets  shall  be  opened  to  thee ; 
there  shall  not  be  one  act  of  thy  life  but  ordered  by  infinite  pru- 
dence, and  wisdom,  and  love.  Sometimes  we  are  befooled  in  our 
own  counsels,  and  left  to  them  to  teach  us  to  depend  on  the  Lord 
the  more ;  yet  thereby  shall  come  out  such  good  that  it  shall  bo 
among  us  as  with  Joseph's  brethren. 

4.  lie  will  dwell  with  thee  as  a  man  must  dwell  with  his  wife, 
(.John  xiv.  23 ;)  that  the  great  Mediator,  that  passes  by  kings 
and  princes,  and  will  not  look  on  them,  should  come  and  dwell 
with  tliee.  This  is  better  than  to  have  the  presence  of  kings,  the 
guard  of  angels,  better  than  heaven  itself,  that  he  should  dwell 
where  i»  nothing  worthy  to  entertain  him,  only  something  to  grieve 
him.     Now  this  is, — 

1.  A  constant  assistance  of  the  Spirit;  that,  let  the  soul  go 
where  he  will,  —  be  brought  to  never  so  low  an  ebb, — yet  Christ 
will  not  out,  but  some  stirrings,  sighings,  lookings,  pantings  after 
Cbri:$t ;  when  heart  and  strength  fail,  yet  God,  etc. ;  wlien  ready 
to  give  all  for  lost,  then  consider,  as  Ps.  Ixxiii.  2.  If  he  does 
dcjMurt,  he  will  not  be  long,  but  return  again  ;  and  those  that 
know  his  afiection  know  it  so  to  be.  Is.  liv.  "  For  a  little  mo- 
ment," etc.     So  the  Lord  may  depart ;  ami,  when  his  presence 


I 


■  terycs 

^H        covena 
^^^      nnderlJ 


48  THE   TARADLE  OF 

is  a  Utile  more  esteemed,  come  again  wilfa  everlasting  mercie8> 
As  a  man  may  know  many  weaknesses  by  his  wife,  yet  elie  haT- 
ing  Dot  bestowed  her  heart  on  any  other,  he  will  return ;  bo  if 
thou  canst  eay  yet  I  am  ibe  Lord's,  lie  wiU  return. 

5.  He  will  rejoice  in  thee  and  over  Uiee,  (Zeph.  iii.  17,)  as  a 
bridegroom  docs  over  the  bridu.  Not  because  of  any  beauty  ia. 
Ihee,  for  there  is  none,  but  because  given  in  marriage  of  T 
Father,  and  for  his  own  sake.  This  day  thou  sbalt  no  seiner 
thy  heart  on  Christ  but  be  falls  in  love  with  thee,  and  will  tnk* 
the«  with  joy ;  thou  tbinkest  he  will  be  angry  if  thou  closest  wiih 
him  and  love  him ;  no,  it  will  bo  the  joy  of  heaven,  of  Jestu 
Christ  himself. 

6.  He  will  exceedingly  comfort  thee ;  and  look  as  tt  is  with 
tender  husbands,  then  they  comfort  most  when  most  sorr 
tide  them;  for  who  could  endure  his  wife  should  be  always 
drooping  ?  So  even  iheu  when  nothing  doth  or  can  comfort 
thee,  the  Lord  will.  Is.  liv.  6.  For  the  Lord  doth  not  always 
comfort ;  but  when  in  need,  us  wiih  the  patriareiis,  then  God  ap- 
peared, when  they  were  at  worst ;  and  these  are  abundant  com- 
forls.  2  Cor.  i.  3,  4,  5,  You  shall  not  need  to  gcmmblo  for  it, 
AS  many  do,  whose  hearts  do  not  love  Christ  in  truth  as  yet. 

7.  He  will  put  up  all  wrongs,  and  bear  exceedingly  with  thee. 
Many  ihink,  ovon  when  God  bath  sealed  lore  to  them,  if  any 
little  sin  be  committed,  then  they  are  cast  off;  no,  if  under  ihu 
bw,  so  indeed,  but  when  espoused  to  him,  it  is  not  weakuossea 
nor  willfulness  can  make  the  Lord  cast  thee  away  ;  but  he  will 
heal  the  one,  and  afflict  thee  (yet  not  cast  thee  off)  for  the  otheri 
(Ps.  butsix.  33.)  "My  loving-kindness  will  I  never  lake  away." 
Yea,  he  will  forgive  both;  (Luke  vii.  47,)  "Much  forgiven  be- 
cause she  loved  much,"  Nay,  thy  wrongs  shall  be  an  occasion 
ta  make  him  love  thee  more;  (Rom.  v.)  "  Where  sin  abounds, 
grace  abounds." 

8.  He  will  never  part  with  thee.  Hos.  ii.  19.  Once  love  him, 
and  he  will  never  lose  thee. 

1.  No  sin  shall  port  thee  and  him;  for  Christ,  when  he  c 
into  marriage  covenant,  docs  not  suspend  his  love  on  our  grtK 
or  holiness,  —  then  he  might  leave  quickly,  —  but  on  his  ow 
grace  to  wash  away  our  lllthineas.  Kjih.  v,  2S,  26-  If  a  htd 
band  marries  a  woman  only  fur  so  long  as  she  is  in  health,  thfse 
when  sickness  comes  he  mny  depart;  hut  «  contra,  if  U 
away  her  sicknesses,  then  they  can  not  hinder  i  nothing  but  ndut 
tery  can  part.  Now,  that  they  can  not  do,  for  nothing  breaks  ti' 
covenant  is  broken  i  and  ihe  covenant  here  is  everlastinn 
nnderlaken  for  by  the  Lord  that  it  con  never  be  broken. 


THE  TEN   YIRGINS.  49 

i  No  miseriea  can,  (^m.  viii.  35,  36,  37 ;)  ^  Can  tribula- 
tion?" It  makes  man  leaye  us;  but  this  is  peculiar  to  Christ 
—he  will  not  leave. 

S.  Death  can  not    It  must  part  man  and  wife,  though  loved 
never  so  dearly  before,  but  here  not ;  but  then  he  will  come  him- 
self and  fetch  thee,  (John  xiv.  1,  2,  3,)  take  thy  soul  to  the  bride 
chamber,  there  to  be  with  him  forever  and  ever ;  and  he  will 
keep  the  dust  of  thy  blessed  body,  and  not  lose  one  dust  of  it, 
and  at  the  last  day  raise  it ;  and  then,  when  others  shall  cry  out, 
yonder  is  he  whom  I  have  grieved,  then  shalt  thou  lift  up  thy 
bend ;  yonder  comes  my  husband,  to  comfort  me,  to  crown  me, 
that  I  may  dwell  with  him.     It  shall  be  the  blessed  day  to  thee. 
And  when  judgment  is  done,  thou  shalt  go  with  thy  beloved  from 
the  air  up  to  heaven  with  a  shout,  and  live  in  his  love  and  dear- 
est embracing  of  thee ;  and  this  he  will  do  for  thee,  so  poor  and 
vile  in  thine  own  eyes.     Now,  will  you  have  him,  and  that  now, 
or  no? 

Section  V. 

Object  1.  If  the  Lord  be  so  desirous  of  me,  why  doth  he  not 
OTercome  me? 

Ans.  If  the  Lord  doth  it,  it  is  by  these  cords  of  love ;  and  if 
not,  the  brand  of  a  reprobate  is  upon  thee. 

Ohfect.  2.  But  I  do  love  him  already. 

Ans.  Is  it  with  such  a  love  as  makes  you  unable  to  resist  him, 
to  wrong  him  ?  As  the  apostle  said,  "  We  can  not  speak  against 
the  truth,  but  for  it ;  **  for  if  not,  it  is  nought.  There  is  a  nat- 
ural love  to  Christ,  as  to  one  that  dothUiee  good,  and  for  thine 
own  ends  ;  and  spiritual,  for  hhnselTpwhereby  the  Lord  only  is 
exalted.     Hast  thou  this  ? 

Obftet.  3.  But  I  do  not  hate  Christ 

Am,  If  any  man  do  not  love  him  with  a  positive  love,  let  him 
be  anathema. 

(Jbject.  4.  I  can  not  love  him. 

Ans,  1.  What  canst  thou  love  else  ?  2.  Thou  canst  not  love 
him  so  well  as  thou  shouldst ;  therefore  close  with  him,  and  lovo 
will  follow.     3.  Get  the  Lord  to  overcome  thy  heart.   Jer.  iii.  19. 

Quest.  How  shall  I  do  it  ? 

Apu.  1.  Set  him  before  thee.  "Who  will  commit  lewdness 
while  her  husband  looks  on  ?  "   Ps.  xvi.  8. 

2.  See  what  content  thou  givest  Christ  by  love.  Smallest 
duties  coming  from  love  are  accepted.  What  makes  thee  \vTong 
him  to  please  thyself?  Let  a  tiling  cross  thcc,  yet  it  contents 
Christ  Jesus. 

VOL.  n.  5 


50  THE    rillABLE    OF 

3,  Get  him,  and  wait  by  fniih  on  him  to  overcome  ihy  hes 
and  the  work  is  done  then.  Now,  will  you  do  this  or  not? 
not,  Bay,  then,  you  have  had  a  fair  otTur,  and  tell  the  devils  so,  ' 
when  thou  goest  down  lo  hell,  as  it  may  be  thou  moyst  ere  long. 
Men  tAlk  of  terrible  sermons,  but  theee  sink  deepest.  Tell  me, 
dost  thou  love  the  Lord  oniy?  Wilt  thou  keep  lusts  or  Chri«t 
alone  ?  If  so.  then  look  to  it>  In  this  country,  a  woman  killed 
her  child,  and  she  said  when  she  did  it,  her  cliild  smiled  upon 
her.  Wilt  ihou  kick  Christ's  love  now  when  he  smiles  upon 
thee  ?  Afterward  she  repentpd,  hut  it  was  too  laie.  Women, 
when  they  have  a  mind  to  some  other,  murder  their  husbands  j 
hut  if  known,  burned  they  must  be.  But  wilt  thou  ha%e  bim 
and  love  him  alone  ?  O,  it'  persuaded  to  ihif,  then  happy  for- 
ever I  Let  this  day  be  the  beginning  of  eternal  glory  to  tby 
soul,  and  the  God  of  peuee  be  with  ihec. 


CIJAPTER   YJI. 


[ 


smiWKIH  THAT  A  MAN  HATH  NO  POWCll  IN  HIMSELF  TO  DOifl 
ANY  sriKITUAL  WOKK,  IJLT  THAT  HE  MUST  BEC'EIVE  AUbf 
FROM   C II  HIST. 

t/ie  4.  Hence  we  see  a  necesfiity,  if  ever  we  look  to  have  ' 
communion  with  Christ,  to  do  all  spiritual  work,  all  we  do  ((/jw- 
hgice)  from  the  mighty  power  of  Christ,  from  the  life  and  spirit 
of  Christ.     To  bring  forth  no  spiritual  act  but  from  Christ,  and 
for  Christ,  (I  shall  put  both  in  one,  and  the  latter  into  the  first ; 
for  none  act  truly  from  him  but  it  ia  for  him ;)  for  you  know  if  J 
a  woman  bring  forth  children  to  any  other  but  her  own  ' 
that  woman  hath  lost  her  chastity ;  ho  when  men  shall  bring 
forth  the  i'ruits  of  obedience  to  any  other,  from  any  other  1 
from   Christ,  they  lose  iheir  virginity,  their  chastity,  withontfl 
which  no  communion  with  Christ ;  for  I  have  ever  made  tw< 
parla   or  degrees  of  Christian   cliastity,  as  it  is   in  outwu 
chastity. 

1.  The  soul  seta  its  chief  affections  on  Christ  alone ;  that  loc 
as  it  is  with  a  woman,  though  »he  can  not  do  much,  nor  deaen 
his  love,  yet  her  heart  is  with  him ;  herself  is  hb:,  (Cant.  vi.  \ 
"  I  am  my  beloved's." 

2.  The  soul  brings  forth  fruits  of  love  only  unto  Christ ; 
from  Clirist  and  for  Christ,  as,  in  marriage,  tlio  worn  _ 
forth  fruit  of  her  womb  to  her  hueband ;  and  this  is  set  Ao% 


THE   TEN   VIRGINS.  51 

plamlj.  Rom.  vii.  4.  The  first  we  have  handled.  Now,  a 
^tk  of  thid.  And  that  I  may  press  this,  which  is  of  much  use 
to  jou,  give  me  leave  to  express  myself  in  these  conclusions. 

Section  I. 

(hnduston  1.  That  all  men  living  nakedly,  considered  in 
themselves,  have  lost  all  power  to  do  any  thing  that  is  good. 
Rom.  ill.  12,  "  None  that  doeth  good."  1.  His  light  is  quite 
extinct  and  his  eyes  quite  out ;  hence  said  to  ^'  sit  in  darkness 
and  the  shadow  of  death."  Matt.  iv.  16.  Now,  a  shadow  is  a 
privation  of  some  light ;  this  of  all  light ;  hence  called  darkness 
itseHI  Xafce  tlie  blindest  Indian,  he  is  a  witness  of  this  truth, 
and  a  right  picture  of  a  soul  fallen  from  God.  Hence,  because 
he  can  not  see,  he  can  not  jo.  1  Cor.  ii.  14.  2.  AH  that  life  he 
had  to  act  well  is  lost  too.  Eph.  ii.  1,  "He  is  dead  in  tres- 
passes and  sins ; "  he  can  not  breathe,  nor  speak,  nor  think,  nor 
do  any  thing  that  is  good ;  I  say,  nakedly  considered  in  himself. 
And  hence  look  upon  a  man  quite  forsaken  of  Grod  in  hell ;  there 
you  may  see,  as  in  a  lively  looking-glass,  what  every  man  living 
is  when  the  Lord  leaves  him  ;  he  can  blaspheme,  he  can  not  love 
him  ;  he  can  contenm  God,  he  can  not  esteem  him ;  he  can  wish 
there  were  no  Grod  to  punish  him ;  he  can  not  submit  unto  God, 
though  he  leaves  the  most  heavy  load  upon  him ;  and  you  see 
not  yourselves,  until  you  see  yourselves  here,  and  see  yourselves 
thus. 

Section  U. 

ConSustan  2.  That  unto  some  men  especially,  nay,  unto  all 
men  almost,  though  vile,  yet  more  or  less  the  Lord  gives  a  power 
to  act,  and  live,  and  move,  and  to  do  many  spiritual  duties,  or 
good  duties  from  themselves.  For  as  there  is  a  breadth  in  the/ 
ways  of  grace,  that  every  Christian  hath  not  the  like  measure 
of  grace,  so  there  is  a  breadth  or  latitude  in  the  ways  of  sin. 
Every  sinner  breaks  not  forth  into  the  like  measure  of  sin,  but 
some  are  far  better  than  others ;  as  the  three  grounds  that  were 
bad,  yet  one  better  than  another.  Now,  how  comes  this  about  ? 
Why,  the  Lord  gives  that  power  to  act  (as  all  the  knowledge  of 
a  God)  by  the  light  of  nature,  (falselyso  called ;)  this  is  the  work 
of  God.  Rom.  i.  19^^  Hence  all  terrors,  and  comforts,  and  du- 
ties of  conscience  ar'e  all  from  Grod ;  so  the  historical  faith  of  the 
go<pel,  which  many  have,  and  so  to  confess  and  profess  no  sal- 
viUion  but  by  Christ,  together  with  a  readiness  to  die  in  defence 
of  this  truth  and  religion,  and  joy  from  this,  and  reformation  of 


5i  THE   TARABLE   OF 

life  Upon  tliifl ;  none  of  Ihese  are  natural  to  ibis  Boil  of  n  maa'tf 
Bou],  but  all  are  plnnted  ihcre  by  God,  (1  Cur.  xii.  2,  3  ;)  luid  n 
tliat  man  can  act  according  to  Ibc  law,  be  strict  in  Sabbaths,  f 
quent  in  fastings  and  prajera,  etc.,  it  m  fnua  God.    (Rom.  x.  ^^fM 
And  why  doth  the  Lord  work  this?     It  is  clae  no  living  in  tl^^ 
world  among  men,  and  because  Christ  is  tlie  poUltcum  cttaMfcfl 
and  hath  bought  all  Men  in  the  world  to  be  UisBervants;  bebce 
gives  them  gifts  which  he  turns  for  tlie  good  of  his  people ;  but 
jet  thiB  is  the  nature  of  all  tliese  abilities  that  a  man  acts  from 
the  Btrength  and  power  of  them,  not  from  Christ,   Micah  iv.  5. 
Other  nations  "  will  walk  in  the  name,"  etc. ;  and  the  reason  is,  — 

1.  Because  every  man  is  under  the  guidance  either  of  ibe 
first  or  second  coveoaDt,  and  power  of  either.  Now,  as  lh« 
power  of  the  second  covenant  is  to  draw  a  man  out  of  himself 
to  another,  and  so  to  moke  him  act  frvm  another,  so  the  power 
of  the  first  is  to  drive  a  man  into  himself  by  terrors,  and  fcirs, 
and  hopes,  and  rewards,  and  so  lo  enable  him  to  ait  from  hira- 
eelf ;  hence  it  is  impossible  but  they  must  act  ever  from  them- 
Belves.     And,  — 

2.  Because,  though  many  good  gifla  and  moral  virtues  may 
be  said  to  be  supernatural ;  i.  e.,  above  the  power  of  nature  to 

.  work,  yet  never  above  the  improvement  of  nature ;  for  let  God 
work  never  bo  many  good  things  in  man,  nature ;  i.  e.,  an  ill 
stomach,  when  diseased,  is  strongest;  there  nature  turns  all  into 
the  humor,  and  so  a  man  dies  at  last ;  bo  the  power  of  sin  in 
nature  being  more  powerful  than  any  grace  whidi  by  common 
work  is  given  it,  ever  turns  that  grace  into  ilself,  and  leads  it 
into  captivity,  bondage,  and  serriee  of  itsell";  ho  that  there  is 
never  a  grace  but  it  is  made  to  serve  Bome  lust,  as  in  fchu,  in 
Jodas,  etc ;  and  God  complains.  Is.  xliii,  34.  So  this,  I  say,  is 
the  case  of  thousands  unregenemte,  who  con  do  many  good  things 
but  from  themselves,  which  God  hath  wrought  to;  and  henM 
many  a  child  of  God  hath  been  long  hindered  from  conversion, 
and  others  not  converted  at  all,  because  they  have  thought  wicked 
men,  whom  God  minds  to  damn,  are  Biich  as  have  no  good,  nor 
do  no  good,  or  if  they  do,  they  have  it  not  from  God ;  but  it  is 
not  80  wilh  me,  for  I  have  and  do  many  good  things,  which  1 
acknowledge  come  from  God,  and  I  thank  God  I  am  not  as  other 
men.  Kow,  mark,  it  is  true,  nakedly  considered,  no  good  could 
come  from  unregenemte  men,  but  yet  the  Lord  gives  power  to 
many  to  do ;  so  the  Lord  liaa  done  to'  thee,  and  thou  liast  been 
thankful  for  it.  And  this  b  common ;  many  account  themselves 
great  sinners,  but  yet  they  can  believe.  Many  say  they  can  do 
Utile;  but  their  desire  and  will  at  worso  is  to  do.    Tell  theta 


THE   TEN    VIRGINS.  53 

these  are  not  right,  unless  they  come  from  the  Lord ;  they  will 
saj,  the  Lord  doth  all,  and  they  acknowledge  it,  and  so  I  believe, 
aod  it  is  true  ;  but  it  is  not  such  a  work  of  the  Lord  as  is  pecu- 
liar to  the  elect,  because  when  the  Lord  hath  wrought  these  you 
act  only  from  them,  and  hence  never  feel  a  want  of  these,  for 
the  Lord  never  yet  wrought  any  grace  in  his  people,  but  after 
ihej  have  had  it,  and  tasted  of  it,  he  hath  more  or  less  deserted 
them,  and  so  hath  made  them  feel  a  want  of  it,  and  made  them 
fetch  it  again,  with  sighs,  and  groans,  and  tears.     Now,  it  hath 
never  been  so  with  thee. 

Section  in. 

Conclusion  3.  That  it  is  most  pleasing  to  man  and  agreeable 
to  his  nature  to  act  only  from  himself.  As  it  was  with  the 
prodigal,  he  desired  his  stock  in  his  oWn  hands,  and  while  any 
thing  lasted,  he  would  never  come  home ;  and  hence  those, 
John  vi.  28.  Wliat  shall  we  do  to  work  the  works  of  Grod? 
And  when  Christ  spake  of  faith,  they  were  stumbled  there, 
insomuch  that  divers  did  forsake  him. 

1.  Because  man's  acting  from  himself  is  best  able  to  attain 
his  own  ends,  to  which,  you  know,  a  man  is  gently  and  necessa- 
rily earned ;  for  no  man  out  of  Christ,  but  his  own  ends  draw  him. 
Now,  Christ  crosseth  a  man's  own  ends,  and  to  live  on  him  is  to  live 
on  him  that  will  confound  them  of  their  own  ends,  or  else  no  life 
there-  Hence  they  live  from  themselves.  As  it  is  with  a  crafts- 
man or  artificer,  propounding  tlie  gain  or  credit  they  may  get  i 
by  being  excellent  in  their  trade,  may,  by  their  own  study  and 
frequency  of  acts,  grow  dextrous  and  very  skillful  at  last,  and 
hence  delight  in  it ;  so  here,  profession  and  practice  of  religion 
may  be  a  man's  trade  which  he  may  drive  for  his  own  ends  and 
gain,  and  hence  may  desire  to  be  excellent,  and  (by  endeavor) 
be  excellent,  and  profit  exceedingly  in  many  excellent  endow- 
ments.    Hence  he  acts  and  works  for  himself.  Kom.  i.  14. 

2.  Because  a  man  naturally  knows  not  how  to  fetch  it  from 
Christ  from  heaven.  Rom.  x.  3.  Hence  it  is  with  them  as  with 
a  child  cast  off  by  the  father  and  put  to  some  hard  master ;  be- 
cause they  have  no  father  to  maintain  them,  they  must  live  as 
they  are  and  do  as  well  as  they  can.  A  man  comes  to  pray, 
knows  not  how  to  fetch  strength  from  Christ,  and  he  must  pray, 
and  hence  prays  as  well  as  he  can. 

3.  Because  it  is  so  hard  a  thing  to  live  upon  another.  It  is 
easy  and  sweet  to  a  spiritual  heart,  but  most  difficult  to  any 
carnal  heart.  John  vi.    Christ  tells  them  they  must  eat  his  flesh ; 

6» 


THE   PARABLE  OP 


S4 

they  Bay,  "Who  can  then  be  saved ?"  And  many  departed. 
Men  had  rather  niiiki:  holu£  an<l  kccgi  water  in  ihcir  house  than 
hnve  it  far  to  fetch,  and  when  ihey  come  to  feteli  it  to  bestow 
Buch  fitrength  in  drawing  of  it. 

4.  Because  every  man  thinks  he  loves  and  cares  for  himself 
beat,  and  sees  no  God  nor  Christ  caring  for  or  loving  of  him 
more  than  himself.  Hence  a  man  plots  for  himself,  and  hves  for 
himself,  and  all  from  himself.  As  when  Joseph's  brethren  saw 
their  brother,  then  they  came  down  and  lived  upon  him.  Before, 
they  came  to  him,  indeed,  but  witli  their  money,  to  live  of  them- 
selves. And  thus  it  was  with  the  young  man  — "  Sell  all  and 
have  riches  in  heaven."  No,  He  loved  himself,  and  cared  for 
himself  better  than  bo;  hence  would  not  commit  and  give  away 
all  to  Christ. 

5.  Because  whatever  a  man  does  from  himself,  either  it  is 
good,  or  he  thinks  it  so,  or  hopes,  if  not,  God  will  accept  it. 
Some  evil  in  it,  perhaps,  but  he  hath  his  allowances,  which  will 
make  it  go ;  some  good  desires  or  faith  in  Christ,  and  hence 
hopes ;  if  not,  thinka  God  will  accept  of  what  comca  from  him- 
self. As,  (Prov.xjj.  2,)  "AUamiiD'sways  areright  in  hiaowo 
eyes."  And  truly  natuj;e_iffiil  Satan  have  ever  been  imitators 
and  apes  of  God,  to  fdr^e  and  make^grace  like  true  grace ;  hence 
deceived.  This,  being  pleasing  to  men,  is  the  prauticc  of  most 
men ;  yea,  of  all  men  out  of  Christ  And  this  is  one  of  the 
great  part  of  the  inward,  secret,  subtile,  spiritual  whoredom  of 
the  Boul.  /Thus  men  may  sorrow,  when  yet  there  is  little  true 
sofrow,  and  so  in  other  cases. 


Section  IV. 

Conclusion  4.  That  all  theae  works,  though  good  in  themsclvei,,- 1 
yet  are  moat  vile  before  the  Lord.  Aa  Chriat  speaks  of  thv'i 
Pharisees,  it  is  abominalion  in  the  sight  of  God,  wliich  is  glorir  I 
ous  before  man.    Luke  xvi.  lo.  1 

1.  Because  hereby  the  Boul  deprives  Christ  of  the  ejidjjlhiaJ 
coming;  for  all  men  having  lost  the  slock  and  power  to  " 
Lord  hence  will  trust  no  man  with  it  again.     Hence  pu 
a  Burer  and  better  hand,  that  thither  poor,  blind,  dead  creature 
might  fly  for  life  ;  and  when  Ihey  are  there,  hve  there 
on  tlieir  honey.    John  vi.  27,  xvii.  23.     He  mifht  nei 
looked  after  yon,  and  will  you  despise  him  now  ?    What  fol^ 
and  unkindness  is  this,  that  when  your  pits  arc  dry,  and  bottl^ 
empty,  and  soulfl  mberahle  here,  you  will  not  (I  do  not  say  sipj 
when  water  runs  hy  your  door,  but  not  live ! 


1 


THE  TEN  VIRGINS.  55 

2.  Because  whatever  comes  fromjelf^Jt^JaLfiYfir  ^"t*  r^^-  A 
man  can  do  nothing  from  himseit,  but  lus  last  end  is  self.  As  it 
is  with  waterworks,  they  rise  no  higher  than  the  spring.  Gen. 
XL  4.  "  This  Babel  I  have  built"  Dan.  iv.  30.  And  a  man 
that  has  but  common  grace  ;  look  as  by  virtue  of  that  grace  or 
gift  of  God  he  may  act  for  Grod,  because  it  came  from  Grod ;  so 
nature  and  sin  being  more  powerful  than  that  grace,  hence  he 
never  so  acts  for  Grod,  but  in  the  last  place  acts  for  itself,  as  Jehu. 
And  so  a  man  makes  hipiself  his  own  god. 

3.  Because  whatever  a  man  does  from  himself,  he  will  grow 
proud  of  it  Rom.  iv.,  "Not  of  works,  lest  any  man  should 
boast"  Hence  Joab  sent  to  David  to  take  the  city,  that  he 
might  have  the  crown.     This  robs  Christ  of  the  glory. 

4.  Because/whatever  work  is  not  done  by  virtue  of  the  Lord 
Jesus,  is  a  dead  work,  which  a  living  Grod,  and  a  living  Christ, 

^  and  a  living  Spirit  loathe.  Heb.  ix.  14,  "Sprinkle  your  con- 
sciences from  dead  works."  Deadly  works  are  sins ;  dead  works 
are  good  works  done,  but  not  from  the  principle  of  the  life  of 
faith,  but  life  of  nature.  Now,  as  conscience  is  the  principle  of 
the  life  ok  naiure,  so  Christ  is  the  priticlple^F  a  Clinstlan  life., 
CoL  Tli.  1 ;  John  v.  10-12.  For  it  i8'~nbt  sanctification  tbat-TS 
the  principle  of  life,  but  the  life  itself  that  flows  from  it  as  from 
the  union  of  soul  and  body.  The  soul  is  not  the  life,  but  the 
principle  of  it ;  hence,  as  soon  as  it  out,  the  body  is  dead ;  so, 
etc-  And  do  you  not  find  it  thus,  when  as  you  do  many  duties, 
how  tedious,  wearisome  are  they  ?  Yet  must  be  done  ;  this  is  a 
dead  work.  What  comfort,  what  peace  is  there  when  you  have 
done  them,  because  not  from  life  ? 

5.  Because  what  comes  from  self  comes  from  all  sin ;  it  is 
dipped,  and  dyed,  and  tainted,  and  poisoned  with  all  sin,  in  a 
manner.     "  Who  can  bring  a  clean  thing  out  of  an  unclean  ?  " 

6.  Because  when  a  man  will  act  from  himself,  and  not  suffer 
Christ  to  act  for  him,  he  will  not  have  Christ  to  reign  over  him ; 

Jkt  pulls  down  the  kingdom  of  God  that  should  be  within  him. 
For  when  a  man  professeth  Christ  is  King  of  his  church,  he  is 
now  a  King  in  name.  When  a  man  feels  an  impossibility  to 
rule  himself,  and  hence  desireth  and  chooseth  Christ  to  rule, 
now  Christ  is  a  King  by  choice.  When  the  soul,  after  this 
choice,  depends  on  Christ  for  what  he  chose  him  for,  and  the 
Lord  works,  now  Christ  is  a  King  indeed.  Now,  if  you  will  not 
have  the  Ix)rd  to  reign  over  you,  you  will  be  found  enemies  to 
the  Lord's  kingdom. 


56  THE     TAKAltl-E    OF 

Skctiov  V. 

Conclusion  5.  Iliinco  h  will  follow,  the  soul  is  U>  act  \vliollj' 
and  only  from  ibe  LfOrd  Jesus  Chriat;  and  whatever  fruits  of 
love  it  bIiows  to  Clirist,  to  bring  them  forth  from  ChrisL  Whid 
doth  not  only  concern  them  that  never  yet  knew  Christ,  and  yet 
pride  up  themselves  in  what  they  have  and  do,  but  those  thnt  be 
in  Christ  in  a  special  manner.  For  (John  iv.  2)  "  Every  branch 
in  me  that  brings  not  forth  fruit."  It  is  not  meant  of  one,  indeed, 
in  Christ,  for  he  shall  bring  forth  fruit;  but  every  branch — i.  e., 
by  outward  profession,  so  that  it  brings  not  forth  fruit,  but  ap- 
pears fair,  and  deceives  man —  God  "will  cast  away.  And  without 
me,  even  ye  (disciples)  can  do  noljiing. 

Qanl,  I.  How  is  the  fioul  to  act  from  Cliriat  only,  when  it 
hath  life,  cspeciully  the  elect? 

QutsL  2.  By  what  meaas  may  this  be  done,  to  get  and  keep 
this  chastity  ? 

Qutit.  1.  Uow  is  the  soul  to  act  from  Christ  alone  when  there 
is  aiutct ideation  within  ? 

Ans.  1,  If  the  soul  feel  no  power  to  act  from  grace  received, 
as  saints  somotimes  do,  cither  after  God's  deserting  them,  or 
their  forsaking  God  long,  or  after  some  hardenuig  sin.  then,  it  is 
dear,  the  soul,  in  this  case,  is  (though  not  in  a  way  of  careleaa- 
ness)  to  depend  upon  the  Lord  Jesus,  that  he  would  quicken  and 
help.  As  David,  after  his  gross  fall,  "  Lord,  create  in  me  a 
clean  heart;"  and  Is.  Ixiii.  17,  "Why  host  thou  hai'dened  our 
hearts  from  thy  fear  ?  O,  return  I  "  In  this  case,  the  soul  is 
not  to  bring  the  soid  to  God,  but  God  to  the  soul.  As  many  a 
Christian  can  not  prize  nor  love  the  Lord  nor  his  ways,  he  is  not 
to  say,  I  will  bring  my  soul  and  offer  it  him ;  but  look  to  the 
Lord  thai  he  would  raise  my  dead  affections  again.  As  the  cen- 
turion of  his  servant,  "  Speak  the  word,"  eiv.  Christ  marveled 
at  his  fiiith.  Men  think,  when  they  feel  nothing;,  that  they  must 
and  can  work  it  out,  and  hence  comes  one  of  these  tlirec  things. 

1.  Either  the  sou!  can  not  love  Christ  when  it  sees  such  laws 
it  can  not  submit  to.  And  hence,  a  Christian  once  said  to  m^ 
"  If  the  least  thing  was  left  for  me  to  do  of  myself,  I  could  not 
love  Christ  ;>but  now,  that  when  brought  low  and  can  do  noth- 
ing, he  brings  all  the  help  we  need.  This  makes  the  spouse  go 
to  the  bosom  of  her  husband.     I's.  cxvi.  6,  7.     Or  else,  — 

2.  It  can  not  do  it ;  for  corruption  in  a  saint  is  too  hard  for  his 
grace  ;  •'  I  am  but  a  child,  and  tliy  people  many."  1  Kings  i"  "" 
Hence  he  must  be  strong  m  the  Lord.     Or,  — 

3.  If  it  do,  it  never  haa  any  peace   in  what  it  does, 


1 


THE   TEN   VIRGINS.  57 

dnties  never  so  well  done.  Whereas  otherwise,  the  poorest  duty 
done  from  Christ,  (witness  Hob.  xi.  4,  5,)  as  a  child  begot  of  the 
father,  he  will  own,  but  other  children  not.  If  any  poor  tired 
heart  that  hears  me  this  day,  thou  hast  been  making  thy  brick, 
and  promises  and  tows  will  not  help ;  now  away  to  the  Lord  ;  if 
ever  help  now  it  is  when  most  helpless. 

2.  If  you  can  do  any  thing  savingly  good,  the  soul  is  bound 
DOW  (by  the  power  of  faith)  to  stir  up  itself  to  act,  though  not 
to  trust  to  it  alone  ;  for  sometimes  the  soul  hath  the  regenerate 
part  uppermost,  and  the  prevailing  Spirit  of  God,  (Ps.  xxi.  3,) 
which  comes  to  him,  and  gives  it  power  to  act  before  the  soul 
comes  to  it.  Now,  a  man  i^  boun4  tp  ^t^  because  it  is  from 
Christ  now.  Hence  Timothy  was  to  stir  up  the  gift.  2  Tim. 
L  6.  Hence  complained  of  them  Is.  Ixiv.  8,  "  None  stirs  up 
himself  to  take  hold  on  the  Lord."  A  man  must  stir  up  hi^^ 
self  to  believe,  as  well  as  other  graces ;  hence  ^^  the  kingdom  of  I 
heaven  is  taken  with  violence,"  and  though  corruption  is  stronger  I 
than  fjjtuxj  yet  grace,  assisted  with  the  Spirit,  is  stronger  than  I 
it,  which  is  never  quite  out  of  the  soul,  but  it  is  in  the  soi^LJ 
1  John  iv.  4,  "  Stronger  is  he  that  is  in  you."  And  it  is  said 
professedly,  "He  purgeth  himself,  and  keepeth  himself:  the 
evil  one  toucheth  him  not."  1  John  v.  18.  But  mark,  trust  not 
barely  to  this ;  but  when  you  do  this,  withal  remember.  Lord, 
I  can  not  hold  out  in  this  unless  thou  dost  help  me.  But  know, 
(Is.  xxvi.)  "  The  Lord  is  the  rock  of  my  strength."  And  "  K 
you,  by  the  Spirit,  mortify,"  etc.  Rom.  viii.  13.  Therefore, 
ever  hold  up  sails,  but  look  for  a  wind.  And  if  a  man  be  not 
to  do  this,  then  when  any  sinful  temptation  comes,  if  a  man  do 
not  find  the  Spirit  and  strength  ready  at  hand  to  help,  if  he  be 
not  to  stir  up  himself  against  it^  he  is  to  suffer  himself  to  be 
carried  down  by  it.  Hence  a  man  may  neglect  all  duties  a  long 
time,  if  he  do  not  find  the  Spirit  assisting,  if  so  be  a  man  must 
not  stir  himself  up,  and  so  (will  some  say)  a  man  may.  May  ! 
^\rhat  shall  I  say  to  such  a  sluggish  soul,  but  sleep  on  ?  But 
know  it,  tho  Lord  will  awaken  thee,  when  you  shall  say,  O  that 
I  had  improved  the  talent  I  had !  And  if  you  do  find  Christ 
in  such  a  condition,  know  it,  they  be  but  the  last  visits  of  Christ 
before  he  departs.  You  can  do  more  than  you  do,  and  the  Lord 
will  have  you  do  it. 

Object.  But  I  can  not  do  it  for  good  ends  without  Clirist. 
An$.  Yet  do  the  things  as  far  as  you  can,  else  if  you  owe  an- 
other a  debt,  and  will  not  pay,  because  not  for  a  goo<l  end,  that 
excuse  will  not  serve.     So  you  owe  the  Lord  your  lives,  your 
tpiritSy  your  abilities ;  lay  them  out  for  the  Lord,  though  evil  be 


in  them  ;  be  humbled  for  thnt.  Is  this  good  rcquiLiI,  to  Bay  yoa 
find  jouT  hearts  dead  in  prayer,  and  God  must  do  all,  and  there 
leave  it  ? 

3.  You  are  to  expect  and  look  for  power  from  the  Lord  Jenia 
in  the  use  qfjoieans,  all  known  means.  For  faith  fetches  nil 
from  Chnst ;  hence'we  must  go  thither  vrbcre  Christ  is  to  be 
found,  and  he  dwells  in  his  house,  in  his  ordinitncea  ;  therefore 
there  you  must  depend  upon  him.  As  it  is  with  a  merchant,  he 
wades  nut  over  the  sen  for  pearls,  but  gels  into  his  eliop,  and 
ihgre  he  sits  still ;  so  here,  (Matt,  xiii.,)  "The  kingdom  of  heav- 
en is  like  a  merchant  man."  Hence  you  that  know  you  can  do 
nothing,  being  under  a  spirit  of  conviction,  and  hence  do  nothing, 
under  a  spirit  of  sloth  and  neglect  of  means,  hy  virtue  of  aspirit 
of  presumption,  and  say,  Christ  must  do  all ;  1  say,  you  take  not 
the  right  course  for  the  Lord  to  help  you  in.     The  Lord  will 

I  never  be  a  slave  to  thy  slothful  thou  ehalt  be  like  a  shrub,  never 
^  lo'see  good  when  it  comes,  and  shalt  die  in  horror  with  this  —  O, 
I  might  have  done  more.  Hence  you  are  worse  than  the  other, 
that  think  if  a  man  fasts,  prays,  watches  against  his  distempers, 
mourns  for  want  of  Christ  and  grace,  and  follows  God  hard  here, 
he  is  a  legal  Christian.  Why,  these  are  bnt  his  own  works,  and 
this  is  not  living  on  Christ.  I  confess  bare  using  them,  or  trust- 
ing to  them,  is  not,  but  he  that  lives  not  on  Christ  in  use  of  means 
(these  and  all  other  means)  to  find  Christ,  or  enjoy  more  of 
Christ,  shaU  never  have  him.  Neither  do  I  know  what  turning 
God's  grace  into  wantonness  is,  if  this  be  not ;  and  under  a  lib- 
erty to  be  a  servant  of  corruption.  I  know  not  whether  it  bfl 
,     thus  with  any,  but  if  t  did,  I  would  pity  them.  .  J 

4.  If  the  soul  can  not  every  moment  live  on  Christ, — i.  e.,for  t 
every  particular  act  have  a  distinct  act  of  failh  j  for  this  can  not    ' 
be, — yet  every  fit  season  that  it  can,  it  ought  to  look  up  to  the 
Xiord  for  life  and  fresh  strength.     Pray,  as  it  is  every  fit  seaaon. 
And,  as  he  brings  forth  fruit,  so  he  goes  for  fruit  in  season.   Pa. 

L  3.     And  when  the  soul  dues  this,  Ihe  Spirit  of  the  Lord  h 
when  the  act  is  ceased. 

Now,  the  fit  seasons  are,  — 

1.  At  beginning  of  any  action,  as  prayer,  hearing,  readini 
Alt  the  time  a  man  is  in  his  journey,  or  in  his  work,  he  is  carri( 
on  by  llie  act  of  faith  at  first  setting  out.     The  reach  of  faitli  j 
ktng,  and  continues  uU  prayers ;  all  the  duty  tlironghoi 
of  failli  is  short.     Now,  Ihe  Lord  looks  to  his  pwple  accordina^ 
to  the  first. 

2.  When  our  act  begins  to  die,  as  Moses  lifted  up  his 
and,  when  they  were  heavy,  Aaron  and  llur  supported  thenq 


THE   TEN   VIRGINS.  59 

3.  When  a  man  feels  himself  strong,  now  apt  to  be  self-con- 
fident ;  now,  Lord,  for  an  humble  heart  I  And  thus  you  are  to 
live  on  Christ,  which,  if  done,  would  make  a  Christian's  life 
glorious,  and  give  infinite  content  to  the  heart  of  Christ  But 
here  is  the  misery  —  either  the  hearts  are  full  and  need  not,  or 
slothful  and  care  not  for  living  so.  That  truly  I  do  not  wonder 
to  hear  and  see  so  many  withering  trees,  as  though  blasted  by 
wrath,  because  you  fetch  not  all  out  of  this  stock  ;  and  Christ  is 
such  a  stranger,  because  you  are  so  seldom  with  him,  to  act  and 
bring  forth  fruit  to  him. 

Section  VI. 

Consider  of  the  means  to  act  from  Christ  Jesus ;  and,  indeed, 
herein  lies  the  skill  and  life  of  a  Christian  ;  and  this  is  the  com- 
plaint of  many  a  soul :  Christ  is  full,  and  he  is  not  for  himself,  but 
for  those  that  want,  and  I  come  to  him  when  I  want  it,  and  yet 
I  find  no  help ;  and  hence  many  are  brought  to  think  either  it  is 
in  vain  to  come  to  Christ,  or  else  I  have  no  faith  in  Christ.  I 
will  therefore  premise  these  three  things :  — 

1.  That  a  false,  double,  treacherous,  disloyal  heart  to  Christ 
can  not  expect  any  thing  it  comes  for  unto  Christ.  As  it  is  with 
a  woman,  that  though  others  do  not,  yet  her  husband  knows  she 
is  fallen  in  league  with  some  other  man,  he  will  be  strange  to 
her,  and  will  not  do  any  thing  for  her ;  John  ii.  tdt,  "  He  knew 
what  was  in  man  ;"  as  it  is  in  grafts  ;  James  i.  7,  8,  Let  not  a 
double-minded  man  think  to  receive  any  thing  at  the  hands  of 
the  Lord.  For  that  is  the  nature  of  man  under  the  power  of 
any  lust ;  it  makes  all  serve  it,  even  Christ  himself,  which  he  will 
never  do.  "  I  am  weary  of  your  new  moons,"  saith  the  Lord  ; 
and  you  fast  and  pray,  and  have  no  answer,  for  you  fast  for  de- 
bate ;  and  therefore  I  take  a  man  considered  as  broken  off  from 
the  power  of  lusts,  not  one  that  feels  himself  under  the  power  of 
it ;  for  such  a  one  may  be  delivered  from  it,  such  a  soul  as  can 
say.  Much  ado  have  I  to  feel  my  sin,  and  to  be  willing  to  part 
with  it,  but  now  I  am  ;  here  is  the  soul  I  speak  of. 

2.  That  the  Lord,  in  the  dispensation  of  grace  to  his  people, 
is  wholly  free  to  give  it  when  he  will ;  for  a  man  that  works  for 
his  wages  must  in  justice  have  his  wages  when  his  work  is  done, 
but  he  that  begs  for  his  living  must  be  content  to  stay.  We  live 
by  faith  and  free  gift,  not  by  yyorks  and  deserts,  and  hence  must 
wait  and  stay.  Micah  vii.  7.  Hence  let  any  man  think  sensibly 
to  receive  what  he  goes  for  to  the  Lord  Jesus  presently,  as  many 
feel  a  want  of  grace,  and  think  the  Lord  hath  promised  to  help  ; 


60  THE    TAItALLE    OF 

and  now  how  wouUI  it  mak<;  for  liia  honor  lo  givG,  but  fmil  it  no^  I 
and  Lcuce  grow  fuul  or  discouraged,  and  think  it  is  in  vaia  to  ' 
■eek  ?  No,  no  ;  Christ's  hour  is  not  yet  come,  when  you  think 
it  is  J  John  ii.,  "My  hour  is  not  yet  come ;"  and  hence  many 
get  nothing  because  they  lie  out  of  the  way  of  ttie  covenant,  vit^ 
to  think,  0,  the  Lord  owes  me  nothing,  and  I  deserve  the  con- 
trary. 

3.  That  no  man  is  to  look  to  receive  aU  that  which  lie  comes 
^   to  the  Lord  for,  but  only  bo  much  as  is  fit  lor  him.     A  man  may 

feci  much  straitneaa,  and  he  would  have  many  enlargements ;  he 
flnda  much  dcjidnees,  ftnd  lie  would  have  deep,  overflowing  affec- 
tions, and  he  comes  to  the  Lord  for  it,  and  the  Lord  givea  some ; 
doth  be  not  ?  Do  you  not  find  it  ?  Can  you  aay  you  seek  the 
Lord,  and  attend  on  the  Lord  in  vain  with  these  hypocritea  ? 
Matt.  iii.  14.  True,  but  yet  methinks  more  would  be  better 
How  do  you  know  that  ?  I  think  so,  that  it  would  be  more  foi 
his  honor.  You  think  so  i  then  it  seems  you  have  one  eye  more 
than  Cbridi,  and  that  he  is  very  careless  and  foolish  in  raiding 
his  own  honor.  0,  abhor  those  thoughts  1  be  gives  you  such  a 
coat  na  is  fit  for  you ;  such  a  sail  as  fits  your  boat ;  sucb  shoes  as 
fit  your  feet ;  Ps.  sxi.  5,  "  Honor  and  majesty  hast  thou  fitted 
for  him  :"  therefore  do  not  look  to  receive  any  more  than  is  fit 
for  you,  and  know  it,  that  is  best  for  you.  The  physician  pre- 
scribes thut  which  ia  fit,  not  that  which  ia  most  desired  of  the 
patients.  If  bo  will  not  accept  of  thid,  he  will  not  look  afler 
them.   1  Cor.  jii.  7,  8. 

4.  Think  not  to  got  any  thing  from  the  Lord  Jesus  with  ease; 
I  meoQ  tathe_^s])l;-pail.   It  hath  been  an  old  coniplnini,  I  go  to 
Christ,  and  fish  all  night,  and  can  catch  nothing;  and  why?  here 
is  the  cause  :  tliey  can  not  get  it  easily,  and  therefore  they  el  ~ 
not  get  it  at  all ;  yea,  there  it  is,  Heb.  xi.  6.     This  is  one  of  tl 
two  main  liandles  of  faith,  "  He  ia  rewarder  of  all  thedi  that  i 
igently  seek  him,"  not  negligently ;  and  hcnco  at  their  first  a 
version  how  doth  Christ's  fruita  overflow,  and  his  Jordan  t 
above  ita  banks  1  and  what  a  deal  does  a  Christian  gain,  yet  i 
atierward ;  so  in  time  of  great  trouble,  O,  ii  is  because  yon  M 
him  diligently  I     Therefore,  in  prescribing  means,  do  not  aay  H 
is  hard,  and  so  depart  as  those  did  on  the  ^'cry  sn 
John  vi.  CO. 


THB  TEK  TIBOmS.  61 

Section  VII. 

7%e  Means  are  these :  —^ 

Mums  1.  Labor  for  a  comprehending  knowledge  what  is  the 
lore  of  Christ  to  thee :  there  is  a  double  knowledge  of  Christ's 
bre. 

1.  That  he  loves  me ;  and  this  very  apprehension  fetches  in 
warmth  and  life  into  the  heart :  ^  In  th j  favor  is  life." 

2.  What  that  love  is,  and  that  in  all  the  dimensions  of  it ;  and, 
beloved,  this  is  that  which  fills  a  man,  (£ph.  iii.  18, 19,)  that  as  . 
it  is  wiUi  women  when  the  fullness  of  the  husband's  love  is  seen, 
it  knits  the  heart  invincibly  to  him,  and  makes  her  do  any  thing 
for  him ;  so  here.  And  as  we  say  of  trees,  if  the  tree  begins  to 
wither  and  die,  the  only  way  is,  not  to  cast  water  on  the  branches, 
to  pray  for  water  and  dews  from  heaven  on  them,  but  water 
the  root  Lo|reJsthe  next  root  of  all  grace ;  love  Christ,  and 
you  wiU  never  bel^teiry  of  doliig'for  Onrist ;  love  him,  and  he 
will  love  you.  Prov.  viii.  17.  Now,  what  kindles  love  so  much 
as  this  comprehending  knowledge  of  the  Lord  Jesus,  and  his 
love,  this  will  make  a  man  a  burning  beacon  of  love,  make  a 
man  melt  into  love,  which  is  as  strong  as  death ;  much  water 
can  not  quench  it  2  Cor.  v.  14,  ^'  Love  of  Christ  constrains." 
GaL  V.  6,  "Faith  works  by  love."  Faith  is  our  feet  where- 
by we  come  to  Christ,  love  is  our  hand  whereby  we  work  for 
Oiri8t;/now,  let  any  chirurgeon's  servant  come  to  a  chirurgeon 
with  a  broken  arm,  and  tell  him  he  can  do  no  work  for  him, 
therefore  desire  him  to  give  strength  to  do  it.  Come,  saith  he, 
let  me  heal  your  arm  first  No,  by  no  means  ;  let  me  first  do 
your  work,  that  so  yon  may  heal,  and  I  may  feel  my  arm  to  be 
whole.  It  can  never  be.  So  it  is  many  a  Christian's  course. 
Lord,  let  me  do  thy  work ;  and  hence  he  cries.  Lord,  give  me 
strength,  and  then  falls  to  do  it,  and  can  not  without  pain,  because 
his  love  is  broken.  Many  say,  I  will  go  to  Christ,  and  act  for 
Christ,  and  then  I  will  think  the  Lord  loves  me  ;  but  never  find 
it :  first,  see  and  comprehend  the  love  of  the  Lord.  And  truly, 
this  is  the  reason  why  no  heart,  no  strength  to  act  for  Grod,  unless  it 
be  in  a  wearisome  manner ;  and  why  ?  O,  love  is  out !  and  why  is 
that  out  ?  why,  it  is  not  comprehended  by  the  eye  of  faith,  it  is  de- 
spised by  some,  other  things  are  sweet  to  them,  or  it  is  forgotten  by 
others.  Men  remember  not  what  once  they  were,  and  what  the 
Lord  has  done ;  it  is  seen  a  little,  and  hence  a  little  life  and 
strength,  but  it  is  comprehended  by  few.  O,  sinful  times  I  O,  un- 
kind worid !  never  was  my  heart  so  dead,  saith  one ;  never  so 

VOL.    II.  6 


\ 


Blrailefled  and  shut  up,  sftith  another ;  never  eo  feeble  i 
lies,  sai ill  another ;  why,  70Q  see,  and  ta^ilc,  and  dip  of  this  loTC 
but  you  feed  not  licuruly,  abundantly,  on  iL     Never  di " 
think  so  little  of  this  love  ;  for  though  Christ  will  convey  ricli  gra 
to  kia  people,  yet  it  thsU  be  by  love.     Christiana  will  tx 
Christ,  and  when  ibcy  receive  aiid  feel  the  good  they  coc 
they  will  think  of  Cliriat's  love,  and  that  he  loves  them:  n 
coma  unto  the  Lord  Jesus ;  being  oncti  come,  know  be  w 
cast  thee  away,  (John  vi.  37  ;)  then  think  of  this  love 
here,  flret  feed  here,  and  you  may  act,  and  then  lie  Lord  i 
cotivcy  elrengih  and  power,  and  enable  you  hereunto.      1 
though  when  a  man  trusts  lo  bis  love,  as  Peter  without  failh,  It 
man  will  fall  because  he  trusta  to  an  ana  of  flesb  ;  yet,  w ' 
faJtlLegjtJoy » loKf ,  the  work  is  very  great.     Aa  a  father  has  1 
chilli  who  must  keep  at  home  with  him,  but  he  has  i 
steward  to  lay  out  that  estate  for  him  that  he  means 
Lim;  but  when  im  able  steward,  now  he  gives  his  son  ricbl}'^] 
So  here. 

Quest.  How  sliall  I  comprehend  it? 

Ant.  First,  the  apostle  prays  for  it.  Secondly,  see  what  it  i« 
by  his  description,  and  meditate  on  iL 

1.  The  breadth,  i.  e.,  the  same  love  wherewith  the  Lord  com- 
prehends all  saints,  as  Abraham,  etc. :  thou  art  as  dear  to  tlie 
Lord  as  ho  or  any  in  heoven  s  nay,  it  may  be,  did  cost  more  : 
not  a  cross,  not  a  mercy,  but  it  is  common  (for  subslance)  unlo 
all  sainl& 

2.  The  length,  from  eternity  to  eternity,  nothing  can  part, 
nothing  shall  part ;  all  other  things  are  but  summer  swallowg, 
that  build  with  us  for  a  time. 

3.  The  depth,  that  the  Lord  should  look  upon  tiee  when  in 
thy  pesl-bouse,  when  no  eye  pitied  thee,  when  as  low  as  the 
grave,  nay,  aa  low  as  hell,  nay,  lower ;  for  they  in  hell  would 
come  out,  tliou  wouldst  not.  Never  think  lo  see  what  infinite 
love  is,  till  thou  seesl  infinite  wrath. 

4.  The  highl,  to  be  aa  happy  angels,  and  more  so;  nay,  to  Ml 
all  one  witli  Christ,  and  in  Christ,  and  loved  with  the  same  lotifl 
Christ  ia.  John  svii.  23,  26.  ~ 

5.  When  thou  seest  it  thus,  yet  it  is  the  love  of  Christ  that 
passeth^^nowledgiiL  As  children  can  not  tell  how  parcTits  love 
them,  will  you  do  thus  ?  It  ia  with  many  Christians  as  it  is  with 
many  trees  ;  the  tree  is  good,  and  the  suit  ia  good,  and  rain,  dews, 
sun,  husbandman  good,  yet  it  begins  lo  die  ;  Ihen  now  nothing  ia 
wonting,  but  only  to  l>e  set  a  little  deeper,  that  it  may  take  more 
root  of  the  soiL     And  so  here,fthere  ia  nothing  wanting  in  many 


THE  TEX  VIRGINS.  63 

aCbristiaQ  but  to  be  set  a  little  deeper,  and  to  take  more  rooting 
in  the  Lord's  love.     Faith  roots  itself  in  Grod's  love,  and  now 
prospers  by  love.     Tte  eye  is  I5ut  little,  yet  can  comprehend  a 
ffligfaty  world  quickly ;   man's  mind  is  but  little,  yet  can  com- 
prehend, though  not  the  infiniteness,  yet  an  infinite.     If  the^g 
be  this  light  of  glory,  see  by  it  all  your  poor  sad  hearts  that  con- 
ceive nothing  but  terror  and  holiness  in  Grod ;  if  you  see  it  not, 
know  it  here  is  your  work  now ;  for  the  first  work  is  to  getJJEUth, 
!jhe^  to  get  love<  theS>  to  act  from  ^  taitn  by  loyel     Now,  the  Lord 
Iiath  wrought  thelSrat,  and.ihou  &R  busy  a  3oing  the  third  work, 
not  remembering  the  second. 

Means  2.  Content  not  thyself  with  feeling  a  want  of  supply, 
but  labor  to  feel  a  need  of  supply  from  the  Lord  Jesus ;  for 
many  a  Christian  feels  a  want  of  grace  from  Christ,  brokenness, 
etc,  sees  he  has  nothing,  and  is  sometime  by  fits  troubled  for  the 
want  of  it ;  but  he  can  be  well  content,  though  he  have  no  sup- 
ply, having  somewhat  else  to  ease  and  content  him  ;  he  feels  no 
need  of  supply,  so  as  he  can  not  be  without  it,  that  his  spirit  fails 
unless  the  Lord  Jesus  in  mercy  give  it,  and  therefore  must  have  it, 
there  is  a  necessity  of  it.  Hence  he  never  finds  supply,  and  won- 
ders at  it  why  it  is  so.  And  here  it  is,  here  is  his  wound,  and 
so  brings  up  an  ill  report  of  the  Lord,  saying,  he  is  loth  to  give  ; 
and  of  the  ordinances  of  the  Lord,  it  is  in  vain  to  seek ;  and  truly 
so  it  is  to  seek  so.  For  let  thy  condition  be  never  so  miserable,  ii* 
thou  feelest  a  need  of  supply,  the  Lord  will  make  bare  his  arm,  and 
worit  wonders  ;  bring  heaven  out  of  hell,  joy  out  of  sorrow,  and 
light  out  of  the  thickest  darkness,  and  floods  out  of  dry  ground,  (Is. 
xliv.  17, 18  ;)  when  the  ground  is  dry  and  parched,  no  moisture 
Ifffl ;  now  the  Lord  pours  out  water  on  this  soul.  Is.  xliv.  3  ;  Heb. 
iv.  ulL  Many  come  to  the  Lord  for  grace,  and  find  it  not  Me- 
thinks  I  hear  the  Lord  speaking  thus  to  his  people :  I  love  you 
dearly,  and  I  am  content  to  give  you  any  thing  you  need  ;  but 
you  do  not  need  my  grace,  my  Spirit,  my  presence  ;  i.  e.,  you  feel 
not  a  need  of  it,  for  if  you  had  it  now,  you  would  not  prize  it 
much,  nor  keep  it  long.  My  precious  grace  must  not  be  spilt. 
Many  know  their  wants  and  distempers,  and  know  there  is  no 
help  in  themselves,  and  see  all  fullness  in  Christ,  and  hence  come 
to  him,  but  find  none,  because  they  can  be  content  though  the 
Lord  deny :  no,  nor  never  shall,  unless  you  feel  the  woe  of  your 
wants,  that  your  spirit  fails  if  the  Lord  send  not  in  supply.  Is. 
Ivii.  16,  "I  will  not  contend,  lest  the  Spirit  fail."  Hence 
there  God  promiseth  to  dwell,  to  send  and  create  peace  and  com- 
fort ;  for  what  is  the  reason  that  Christians  at  first  beginnings 
seek  peace  and  mercy,  and  have  abundantly  then  ?     Why,  truly. 


I  WBB  long  time  before  I  had  anything;  but  when  my  spirit  Iiegao 
to  foil,  and  t  gave  all  for  gouc,  and  t^ould  oul  no  more,  now  th« 
Lord  helped  and  pilietl  me;  but  where  ore  those  comforts  and 
that  presence  of  the  Lord  now  ?  Truly,  now  you  think  the  worst 
is  past,  and  would  be  glnd  of  llie  life  of  Christ,  and  grace  from 
Christ ;  but  if  not,  you  have  a  little,  your  state  is  safe,  and  so 
can  lie  without  putting  yourself  to  a  necessity  of  iL  Is  it  not 
thus  ?  la  not  this  your  very  wound  ?  If  it  be,  for  the  Lord's  sake, 
then,  get  it  healed,  and  do  as  people  in  Christ's  time ;  those  that 
were  well,  and  had  not  desperate  diseases,  commonly  came  not  to 
him  ;  but  when  the  diseaae  wai"  desperate,  you  know  the  fame  of 
Christ  being  spread  abroad,  then  tbey  brought  their  sick  and 
laid  them  before  his  merciful  eyes,  then  they  looked  for  the  lay- 
ing on  of  his  hand,  or  a  word  of  his  mouth,  and  all  were  healed. 
So  do  you :  you  have  heard  of  the  fame  of  Christ,  and  seen  others 
humbled,  others  pardoned  ;  lay  thy  aick  soul  —  but  look  that  it 
be  sick  —  before  his  eyes,  and  so  look  for  one  word  of  his  mouth, 
as  the  woman  of  Canaan  ;  he  may  deny  for  a  time,  yet  she  must 
have  it,  and  the  Lord  will  say,  "  Be  it  unto  thee  according  to  tby 
fwth  ; "  not  according  to  thy  dcBerta  :  thou  wilt  have  it ;  I  must 
give  it ;  thou  diest  without  it ;  behold,  I  live  to  revive  thee, 
and  therefore  to  give  it.  You  come  to  prayer,  and  word,  and 
want  many  things,  but  find  them  not  O,  come,  therefore,  Lord  I 
I  must  have,  I  can  not  do  without  supply.  Not  but  that  a  Chris- 
tian must  wait,  and  bo  content  humbly,  but  not  carelessly. 
Therefore  think  within  thyself. — 

1.  What  is  there  that  I  need  but  this,  the  presence  of  God, 
the  life  of  God,  etc.  ?  Is  it  not  enough  in  heaven,  where  there  ia 
no  wealth  nor  comforts  else  ?  and  is  it  not  sufficient  now  ? 

2.  May  I  have  it  on  Ibis  condition,  (I  must  have  it,  I  am  ro- 
Bolved  not  to  go  witliout  it,)  Rev.  xiii.  17.  If  you  will  come, 
take  it.     Are  the  terms  so  sweet  'i 

3.  Do  wicked  men  thirst  more  and  more  ai^er  their  lusts,  and 
is  Christ,  and  his  grace,  and  bis  presence  no  better,  that  I  havi^ 
enough  of  them  quickly  ?  God  forbid  there  should  be  such  I 
heart 

4.  Doth  the  least  sin  bo  exceedingly  go  to  the  heart  of  u 
God,  and  shall  I  suffer  it  not  only  to  act  here,  and  tempt  hef 
but  remain  alive  here? 

5.  Is  not  the  Lord,  after  all  love  shown  me,  worthy  of  infiniM 
(not  a  little)  honor  from  me  ?  and  doth  he  deserve  all,  and  miii 
I  not,  shall  I  not  give  it  him  before  I  die  ?  It  musl,  it  shall  be  a 
Now,  when  here  you  feel  a  need,  know  it  that  you  are  at  tT 
rery  door  of  relief.     I  conceive  this  is  the  great  door  at  n' ' 


THE  TEN  yiROINS.  65 

Chrisl  enters  into  the  soul.  The  root  of  faith  —  i.  e.,  the  autho^ 
objeet,  and  foundation  of  faith  —  is  out  of  a  man's  self;  the  door  ' 
of  fiuth  which  opens  to  all  treasures  is  in  a  man's  self.  This 
door  is  not  an j  good  in  us,  for  then  we  should  have  somewhat  to 
boast  of;  nor  sin  in  us,  for  that  shuts  out  Grod  from  us ;  nor 
knowledse  of  want,  for  that  the  devils  have ;  but  sense  of  want, 
whidi  when  the  sidnts  have,  now  the  door  is  opened  for  the 
Lord  Jesus  in  all  his  fullness  to  come  in.  — * 

Now,  **  if  you  know  these  things,  blessed  are  jou  if  jou  do 
them." 

Section  VUL 

Uke  5.  To  all  the  churches  of  the  Lord  Jesus  here  planted  in  : 
these  western  parts  of  the  world,  to  maintain  your  church  chas- 
tity and  virginity,  you  have  a  name  of  it  abroad,  pure,  chaste, 
virgin  churdies,  not  polluted  with  the  mixtures  of  men's  inven- 
tions, not  defiled  with  the  company  of  evil  men ;  pure  ordinances, 
pure  people,  pure  churches,  which  is  the  cause  of  the  scoffs  and 
enmity  of  some,  but  of  the  desire  and  joy  of  others.  /  O,  if  there, 
bow  happy  I,  and  how  blessed  they !  ^ake  heed  you  do  not 
defile  yourselves  again.  jOpen  whoredom  is  too  gross,  too  shame- 
ful, to  yield  to  man's  inventions,  to  open  the  door  for  all  comers 
into  the  church  ;  but  take  heed  of  secret  whoredoms  and  depart- 
ing* from  Christ ;  for  think  of  this  speech  when  you  see  me 
dead,  that  of  all  the  churches  in  the  world,  the  Lord  Jesus  car- 
ries a  most  jealous  eye  over  these,  for  whom  he  has  done  such 
great  things  ;  and  I  know  it,  he  takes  exceeding  ill  your  secret 
wantonness  and  whoredoms  of  heart:  the  Lord  has  kept  you 
hitherto;  look  you  maintain  it,  for  you  may  be  soon  deflowered 
again.  Few  churches  retain  their  purity  long ;  aged,  gray-haired 
purity  is  seldom  seen.  I  will  tell  you  of  the  several  tempta- 
tions (some  at  least)  that  may  prevail  to  the  defilement  of  you. 

First.  Spiritual  defilement  is  forsaking  of  the  husband,  a  total 
secret  forsaking  of  Christ ;  for  here  is  the  temptation  to  it,  viz., 
God's  withdrawing  himself  in  his  ordinances  from  his  ordinances. 
For  three  sorts  of  temptations  make  men  fall  back. 

1.  By  persecution  ;  and  there  many  fall  (though  some  stand 
oat)  as  in  the  stony  land. 

2.  By  peace ;  and  here  many  fall  like  the  thorny  ground ; 
like  sailors  that  in  a  storm  at  sea,  every  man  is  ready,  and  will 
be  pulling  his  rope ;  but  when  a  calm,  then  go  to  their  cabins, 
and  there  fall  asleep,  and  here  many  fall  in  this  place,  and  others 
ttand  it  out. 

3.  By  the  Lord's  withdrawing  from  them,  as  those,  Mai.  iii. 

6* 


w 


HE   PARABLE   OF 


I 


14;  and  here  the  great  ones  fall.  Many  come  to  enjoy  ordi- 
nances, and  iierseculion  vexed  iliem  not ;  tlie  world  is  base,  it 
troubles  them  not;  und  tiiey  tliiiik  to  find  mucb,  but  do  not,  bttt 
the  Lord  withdraws,  and  lliey  con  get  no  good  ;  hereupon  their 
false  liearts  diacorer  themselves,  ibey  draw  back  from  God,  and 
lie  still ;  whereas  the  saints  cry  the  more  into  themselves,  and 
find  out  ibe  cause  of  it,  luid  then  the  Lord  helps  tliem.  Ii, 
Ixiii.  17.     0,  take  heed  of  this! 

1.  Shall  I  forsiikB  the  Loi-d,  that  has  dona  these  great  thingi 
for  my  soul  ? 

2.  Shall  I  now  do  it  after  I  am  80  near  heaven  ? 

3.  Shall  I  forsake  him  when  he  departs  from  me  but  for  ft 
lime,  it  mny  be,  when  he  bos  followed  me  when  I  departed  long 
from  htm  ? 

4.  Is  it  not  bell  to  die  without  him?  And  shall  it  not  be  death 
lo  live  without  him  ? 

5.  Does  he  depart  witlioul  a  cause?  He  has  no  cause  lo  fol- 
low me ;  I  have  all  reason  to  follow  him.     The  Lord  grant  you 

Secondly.  Secret  defilement  is  by  neglect  of  private  com- 
munion with  him ;  this  is  whorish  in  a  wife.  Here  is  stronger 
temptation  to  neglect  prival*  prayer  and  meditation,  partly  bj 
want  of  room,  partly  by  multitudes  of  businesses,  and  work,  and 
cares  hereabout,  that  being  weary  in  the  day,  sleepy  at  night, 
busy  in  the  morning,  prayer,  meditation,  daily  examination  an 
sent  away  as  I'aul  from  Felix ;  we  will  speak  with  these  at  some 
more  convenient  season ;  and  hence  straitness  of  heart  toward 
Christ,  and  no  means  lo  do  good.  0  beloved,  have  you  such  a 
husband  as  Christ  in  heaven,  that  loves  thy  looks,  thy  compnoy, 
thy  sighs,  thy  speeches,  and  will  you  neglect  bim  thus?  Wbatl 
no  love?  2.  Is  he  not  broken  with  this  whorish  heart?  3.  la 
that  speech  worth  any  thing  with  you,  "We  sbiU!  ever  be  witk 
the  Lord  "  ?  Doth  it  comfort  you  to  think  of  being  ever  with 
him,  nnd  now  neglect  him  ?    Where  are  your  hearts  ? 

TTtirdly.  Secret  defilement  i^  by  bringing  other  lovers  into  the 
same  bed,  the  same  heart  with  him  ;  and  here  the  temptation  to 
this  is  strong;  for  most  men  have  lost  and  sunk  in  their  estates, 
and  it  is  hard  to  live  lower  than  we  did,  and  this  is  a  grief,  and 
here  grief  for  loss  has  a  vctit  by  greediness  and  pursuit  aSwt 
more.  In  other  places,  men  had  a  very  comfortable  estate ; 
hence  rejoiced  in  what  they  had,  and  did  not  greedily  desire 
more ;  but  now  want  makes  men  hungry  and  greedy  ;  and 
when  a  man  has  thought  and  looked  about  him,  and  seen 
he  may  gain  by  his  hibor  of  many  acres,  by  his  goats  and  c 


\ 


THS  TXM  yiB0IN8«  67 

in  10  many  years  *-  now  he  casts  himself  into  the  world,  and 
also  will  not  forsake  Christ  utterly,  but  bring  both  into  the  same 
heart  Christ  shall  have  some  love,  some  desire,  but  the  world 
as  much,  and  so  the  heart  is  divided ;  and  hence  some  set  high 
prices  on  their  com,  commodities,  cattle ;  others  look  for  lai^ 
wages,  etc^  and  jet  Christ  too.  Hence  men  cry  out  of  the 
world  because  it  hinders  them  from  Christ,  and  yet  bring  it  into 
and  hug  it  in  their  hearts,  because  they  must  have  it  in  the  bed 
with  Christ  It  was  the  speech  of  one,  that  he  never  heard 
of  any  saint  in  Scripture  given  to  covetousness ;  some  to  one  sin,  ^ 
■Qme  to  another,  but  none  to  that  I  have  heard  of  Lot ;  but 
€rod  fired  him  out  of  his  estate  at  last,  and  that  is  all  I  would  say 
to  this. 

Fourthly.  Secret  defilement  is  by  decaying  in  love  to  those 
whom  Christ  loves,  and  those  are  his  saints,  and  temptation  is 
strong  in  this  place  to  this :  1.  Because  we  have  multitudes  of 
them;  even  gold  itself  being  so  common  as  to  pave  our  streets 
is  despised.  2.  Because  there  wants  a  common  enemy  to  drive 
them  together.  Take  several  men  that  never  knew  one  another ; 
jret  in  time  of  war  they  will  love  abundantly,  and  then  encourage 
one  another,  and  can  with  joy  lie  together ;  so  it  is  here.  Hence 
arise  your  petty  duels  and  jars  in  churches,  surmisings,  cen- 
snrings,  etc ;  and  the  reason  is  this :  there  is  little  love  to  saints, 
and  for  want  of  this,  men  shall  not  know  whether  you  be  Christ's 
disciples  or  no./  Be  thy  brethren  saints  or  not?  Bear  they 
the  image  of  Christ  or  no?  If  they  do  not,  why  not  convince 
them,  a^nonish  them  ?  And  if  they  will  not  ba_better,  away 
with  them.  If  they  be,  O  bear,  O  love,  O  tender  them,  as  thou 
idokest  tbe  Lord  Jesus  should  tender  thee.  And,  therefore,  let 
the  image  of  Christ  appear,  and  then  see  it,  and  then  love,  and 
then  no  more  breaches  will  follow.  If  not,  the  Lord  can  and 
wiU  soon  send  wolves  to  make  sheep  run  more  together. 

Fifthly.  Letting  a  new  generation  of  harlots  into  Christ's 
bosom*  I  mean  not  greatly  caring  for  posterity,  that  they  may 
know  and  serve  this  God,  for  afler  this  generation  is  past,  our 
children  are  to  follow,  and  it  is  very  rare  that  they  prove  right, 
yet  it  may  be  so.  Hearken,  therefore,  you  parents;  if  God 
brooght  you  over  for  this  end,  and  if  they  never  knew  God, 
what  a  sad  thing  it  would  be  I  or  if  they  be  brought  forth  to 
pull  down  the  temple  of  God !  O,  therefore,  1.  Be  careful  of  a 
pioos  education  of  them  in  schools,  in  private,  and  take  some 
course  for  that  end  before  others  come  over;  this  will  draw 
them.  2.  O,  make  many  prayers  for  them.  8.  Set  faith  awork 
in  God's  promise;  as  he  said  he  would  not  abate  the  Lord 


Is  THE  PARABLK   OF 

(though  he  gave  it  him  in  ninety-nine)  of  llmt  one.  Leave  in 
record  what  llie  Lord  has  done  for  you,  ihnt  ihe  Loi-d  may  be 
with  them,  and  that  all  Ihesc  i-liurclics  may  be  the  glory  of 
Christ,  and  then  you  shall  enter  into  the  bride  chamber  of  (be 
Lamb  at  last. 


CHAPTER    Vm. 

A  CBHlSTJAirS  DUTT  OF  BEINO  COKSTASTLY  AND  CONTINnALLy 
READY  TO  MEET  CHBIST,  AND  TO  ENJUY  COMHUHION  WITH 
UIM, 


^M  to  put  thi 

^H  tade  froi 


2.  »  Tooi  ikeir  Lamps." 

Much  duAl  is  raised  and  mueh  dit^pute  is  made,  espcdally  by 
Popish  inlflrpretere,  what  th«  lampa,  what  the  oil.  whnt  the  Tca- 
Bela  shontd  bo.  The  general  conceit  of  most  of  tliem  is,  that  by 
oil  ta  meant  good  works,  and  by  lamps  faith,  answerable  to  tli^ 
own  conceit,  that  not  faith  but  good  works  chiefly  save;  whereas, 
if  we  t»nsider  the  thing  rather  e  contra,  that  by  lighted  lamp* 
are  meant  good  works  or  elernal  shining  profession,  necord- 
ing  to  that  of  Christ,  (Malt,  v.,)  "  Let  your  light  so  shine  be- 
fore men,"  etc. ;  and  that  by  oil  should  be  roennt  fiiith,  because 
it  is  inward,  and  Js  the  nourishment  of  works  and  outwanl  ]iro- 
fession.  And  in  this  sense  some  of  our  divines  do  take  this 
Scripture,  and  the  Rhemitits  likewit^e,  who  underetind  by  lamps 
lighted,  good  works ;  by  oil,  a  good  intention.  To  whieh  it  is 
answered,  (by  Cnrtwright,  that  burning  and  shining  light  of  our 
times,)  that  rather  by  lamps  lighted  is  to  be  understood  "watch- 
ful minde,  always  lifted  up  in  nllcnding  for  the  coming  of  Christ," 
according  as  it  is  verse  13.  And  I  doubt  not  but  this  is  one 
thing  aimed  at,  that  they  "  took  their  lamps ;"  i.  e.,  were  watch- 
ful for  Christ's  coming.  But  when  I  weigh  other  circumstances, 
methinks  there  is  somewhaJ.  else  more  plainly  and  principally 
intended,  of  which  I  scarce  read  any  divine,  bat  he  gives  a  hint 
of — viz.,  that  by  Ughted  lamps  and  taking  of  Ihem  is  meant 
nothing  else  but  the  readiness  of  the  chnrches  to  meet  and  to 
have  fellowsliip  with  the  Lord  Jesus.     And   my  reasons   are 

Because  tlie  Lord  Jesus,  to  leoeh  his  people  watehfulness,  and 
to  put  them  to  a  narrow  soaruh  of  themselves,  borrows  a  simili' 
tade  from  the  custom  of  those  times  wherein  their  marriagee 


THE  TBM  VIROIX8.  69 

wnv  celebrated  in  the  night ;  and  hence  the  virgins,  (the  onl^r 

cydren  of  the  bride  chamber,  and  some  think  their  number 

oerer  exceeded  ten,)  being  to  walk  out  in  the  night,  took  their 

Itmpe;  and  when  thej  had  kindled  their  lamps,  (usnallj  the 

het  thing  that  is  done,)  now  they  are  ready  to  go  oat ;  and  this 

is  that  which  Christ  aims  at. 

2.  Luke  xiL  35,  ^  Let  jour  loins  be  girt  and  lamps  burning.'' 
It  is  CTident  that  thereby  is  meant  nothing  else  but  readiness'  to 
meet  the  Lord  whenever  he  comes ;  for  when  loins  are  girt,  then 
one  is  fit  for  travel ;  but  seeing  it  is  in  the  night,  hence,  lamps 
must  be  burning  too. 

Z.  Because  it  is  said  plainly,  (verse  10,)  when  their  lamps 
were  kindled  again,  "  They  that  were  ready  went  in."  I  know 
the  word  is  called  a  lamp  for  our  feet,  (Ps.  cxix. ;)  and  so  by 
lamps  may  be  meant  minds  enlightened  and  kindled  b^  the  word. 
The  eminent  profession  and  excellences  of  the  church  is  like  a 
lamp,  (Is.  Ixii.  1,)  and  more  particularly  may  be  here  in- 
cluded and  aimed  at ;  but,  in  this  verse,  lamps  are  spoken  of  in 
general,  including  light,  oil,  vessels ;  and  hence  I  give  this  gen- 
eral interpretation  here,  intending  particulars,  if  need  be,  after- 
ward ;  so  that  now  shall  only  raise  this  point. 

Section  IL 

IhcL  That  all  those  that  are  espoused  unto  Chnst  ought  to 
be  in  a  constant  and  continual  readiness  to  meet  Christ,  and  to 
have  immediate  communion  with  Christ. 

A  woman  may  be  espoused  to  another,  and  yet  she  may  be 
sometimes  not  ready  to  meet  him  ;  her  foul  apparel  ia.(MDb  So.. 
here,  therefore^it  is  not  enough  to  be  espoused  unto  Christ,  but, 
being  espoused,  now  you  ought  to  be  in  a  continual  readiness  to 
clasp  the  Lord  in  your  arms,  and  to  lay  your  heads  in  his  bosom 
in  heaven.  This  is  commanded  by  Christ.  Matt.  xxiv.  44. 
This  was  the  mighty  power  of  God's  grace  in  Paul,  when  others' 
were  weeping  to  think  of  his  bonds  —  "  Why  do  you  break  my 
heart  ?  I  am  ready  not  only  to  be  bound,  but  to  die  for  Christ ;  *' 
and  so,  doubtless,  to  be  with  Christ ;  much  more  ready  to  meet 
Christ  whenever  he  shall  come  —  ready  to  welcome  death  — 
much  more  ready  to  welcome  Christ.  Acts  xxi.  13.  This  also 
is  the  end  of  John's  ministry.  Luke  i.  17.  To  make  ready  a 
people  prepared  for  the  Lord ;  to  meet  with  Christ  on  earth. 
Now  he  is  gone,  our  work  is  to  preparejt  people  to  meet  the 
Lord  in  heaven.  Hence  this  is  put  in  as  the  difference  between 
vessels  of  wrath  and  vessels  of  glory.    The  one  are  fitted  for 


?  thoM 


THE    P  Alt  ABLE   OF 

deatniction,  (he  others  are  fitted,  prepared,  or  miule  ready  fo^^^ 
glory ;  and  the  glory  of  a  Cliristian  is  chiefly  lo  enjoy  fellow* 
ahip  imnmdiatL'ly  witli  Jesus  Christ.  There  is  many  a  bduI  dea 
unto  Christ,  and  espoused  to  him,  and  has  his  heart  affected  ti 
think  of  the  good  time  that  is  coming,  when  we  shall  ever  Bi 
with  the  Lord ;  but  ask.  Are  you  ready  yet  for  to  go  to  hiq 
though  it  be  through  lires,  waters,  thorns,  sorrows,  death  iteolff 
Who  can  eay  yes  ?  But  (say  men's  hearts)  shut  the  Lord  014 
a  little  longer,  let  not  the  door  stand  open  yet ;  yet  this  mast  be* 
And,  therefore,  for  explication's  sake,  let  me,  1.  Show  you  wbeqi 
the  soul  ii)  in  readiness  for  the  Lord  Jesus.  2.  The  reasons 
why  there  must  be  a  continual  readiness. 

Section  m. 

Quest.  Wlien  is  the  soul  in  readiness  to  enjoy  Clirist  ? 

An*.  As  there  are  four  things  which  m^e  a  Christ 
ready,  so  this  readiness  consists  in  four  things  [contrary. 

].  That  which  makes  a  Ctiristiau  unready  for  him  ai 
strong  fears  and  jealousies,  and  damping  doubts  of  the  love  of 
Christ  to  liim.     The  soul  happily  has  made  choice  of  him,  is 
content  with  him,  melts  into  wonderment  and  love  to  think  that 
he  should  love  him.     What,  me  ?     And  has  Clirist  writ  him  on 
Ilia  heart  and  on  the  palms  of  his  hand?  ?     "  But  Israel  saith. 
My  God  hath  forsaken  me,  my  God  hath  forgotten  me."     Ib. 
xUx.  14.    Is  it  possible  ?     Is  it  credible  ?     One  that  has  been 
so  vile,  one  that  still  has  such  a  heart,  for  him  to  set  his  heart 
on  me  ?     Surely  no.     Hence  the  soul  is  afraid  to  die,  and  de- 
sires too  much  to  live  still ;  and  the  more  he  thinks  of  that  time, 
and  blessedness  of  following  the  Lamb  wherever  he  goes,  the 
more  he  fears  and  sees  lliis  may  possibly  never  be  my  portion. 
There  may  be  some  falseness  in  my  heart  toward  him  that  I 
never  yet  saw ;  some  secret  knot  that  was  never  yet  unloosed, 
and  hence  not  yet  ready.     Hence  many  a  Christian  saith,  If  I 
had  a  little  more  asauraucc,  let  him  come  when  he  will.     Thus, 
some  think,  it  was  witli  Hezekiah,  who,  though  he  nnlkcd  befora 
God  with  a  "  perfect  heart,"  yet  bitterly  complained  that  he  was 
cut  off.     la.  xsx>-iii.  per  toliim.     So  ihereiore,  then,  the  soul  i| 
ready  and  prepared  for  him,  when  be  has  some  comfortable 
auronce  of  the  love  of  Christ  toward  him,  that  it  can  say,  If 
livo,  he  loves  me ;  though  he  kills  me  by  death,  yet  I  know 
he  loves  me  ;  nay,  then,  he  loves  me  most  when  lie  ]i 
to  my  sins,  and  lo  my  sorrows  too.     And  ihereiore 
as  one  ready  to  receive  a  prince,  Now  let  him  come  lo  iiie,_ 


THB  TEN   VIRGINS.  71 

send  for  me  when  he  will.  Why  so  ?  "  Who  can  separate  me 
fnxn  the  love  of  Christ?"  Rom.  viii.  35.  That  look  tis  it  is 
with  a  soldier  that  is  to  go  to  war,  where  many  bullets  and 
arrows  are  like  to  faU  about  him,  and  him  while  he  has  no  armor 
on :  call  him  to  the  captain,  and  he  will  say  he  is  not  ready  yet ; 
but  when  he  has  his  armor  on  of  proof,  and  such  armor  that  he 
knows,  let  him  receive  never  so  many  wounds,  yet  he  shall 
ffscape  with  his  life,  and  triumph  with  his  captain  afl^rward. 
Now,  give  him  but  his  watchword,  he  is  ready ;  though  never  so 
weak,  yet  I  am  sure  I  shall  escape  with  my  life,  nay,  not  so 
much  as  hurt  So  a  Christian  wanting  his  assurance  wants  his 
armor;  he  is  weak,  and  powers  of  darkness  will  assault  him, 
and  he  is  slain  by  them  now  he  is  unready;  but  if  assured, 
though  weak  and  feeble,  he  is  now  at  Christ's  watchword ;  I 
know  I  shall  live ;  I  may  fall,  but  I  shall  rise  again  ;  this  puts 
courage  and  spirit  into  a  Christian.  Dan.  iii.  17,  18  ;  Heb.  xi. 
3.1.  Others  were  tormented,  (and  so  ready,)  "  not  accepting  de- 
liverance." Why  so  ?  To  "  obtain  a  better  resurrection,"  which 
they  are  said  to  see  by  the  eye  of  faith.  And  this  was  by  poor, 
weak  women.  Therefore  labor  for  this,  else  not  prepared.  The 
Lord  would  have  his  people  look  death  and  dangers  in  the  face, 
and  triumph  in  sorrows,  and  not  faint-hearted,  (which  can  not  be 
done  without  this,)  that  the  world  may  see  that  there  is  more  tlum 
men  in  them.  2  Cor.  iv.  16-18,  and  v.  1.  Who  would  be  with- 
(lut  this?  Yet  may  we  not  complain,  as  Christ  of  his  disci- 
plff j«,  *•  O  foolish  and  slow  of  heart  to  believe  all  that  is  written," 
s*i  many  promises  yet  not  assured,  so  many  experiences  yet  not 
establu«hcd,  and  therefore  not  yet  prepared  and  ready  for  the 
cfiming  of  the  Lord  ?  A  man  that  has  a  fair  estate  and  house 
hf'fallen  liim,  so  long  as  he  is  in  suit  for  it,  dares  not  dwell  in  it, 
but  makes  a  shift  where  he  is  ;  but  then  he  is  ready  when  quiet 
{Misjcssion  is  given  him.  So  get  the  Lord  to  pass  sentence  for 
assurance  of  your  everlasting  habitation,  then  are  you  ready  to 
dwell  therein. 

2.  Then  a  man  is  unprepared  for  the  Lord  Jesus  his  coming, 
while  he  wants  affections  suitable  to  the  majesty,  and  according 
to  the  worth  and  love  of  the  Lord  Jesus.  Su[)[)Ose  a  woman 
knows  her  husband's  love ;  yet  if  she  have  lost  her  love  to  him, 
or  if  she  love  him,  it  is  only  as  she  loves  another  man,  not  ac- 
cording to  the  wortli  of  her  hiisbaod's  person,  or  the  grontncss 
of  his  love,  is  she  tit  now  to  ap[>ear  before  him,  when  no  heart  to 
receive  him  ?  So,  although  you  question  not  Christ's  love  to  you, 
and  thank  God  you  doubt  little  of  it,  yet  where  is  your  heart  ? 
your  love  to  him  ?     Have  you  not  lost  your  love,  your  first  love, 


78  THE  PARABLE   OK 

OF  second  love  ?  If  fou  have  love,  is  it  not  divided  to  other 
things,  a8_wtfejibUd,iytnd9,  hopea^-Qt-prousion  for  them,  and 
too  much  care  hereupon  tor  tbtit  ?  Or  if  yoii  do  love  him,  it  is 
with  a  eamal  love ;  he  is  no  more  than  a  lust  hath  had,  and  itmaj 
be  not  so  much ;  it  is  witKa  cold  love  ;  now  you  are  unfit  for  him ; 
hence  the  Lord.  (Luke  xxi.  34,)  "  Take  heed  your  hearts  be  not 
overcharged."  1  PeL  iv.  7.  Now,  therefore,  then,  the  soul  is  pre- 
pared fo  meet  Christ,  when,  if  the  soul  has  lost  its  afiectiona,  it  re- 
covers them  out  of  the  hands  of  all  creatures  that  stole  them  away 
from  Christ;  and  hence  David  prays,  "0,  spure,  tliat  I  may  re- 
cover my  strength :"  and  when  it  breaks  out  with  such  love  to 
Christ  as  is  fiuing  for  him,  (2  Tim.  iv.  8,)  (here  is  the  righleooa 
Judge  ready  lo  give  the  crown,  when  Christ's  appearing  is  loved; 
L  e.,  they  are  so  taken  with  him,  as  that  they  love  the  looks  of 
him,  it  would  rejoice  my  heart  to  see,  which  shall  make  others 
tremble  to  behold  him.  0,  it  must  be  a  dear  love,  a  spring  (rf 
running  love  without  measure,  for  this  is  the  difference  between 
affections  of  saints  and  hypocrites  to  Christ — the  one  arises  like 
a  morning  dew,  which  is  soon  licked  up  by  the  sun,  (IIos.  vi.  4-,) 
the  heat  of  affections  after  other  things  Ucks  it  up  I  But  the 
love  of  sninta  to  Christ  is  like  a  spring  which  rises  to  everlasting 
life ;  a  spring  is  but  little,  but  yet  the  farther  it  goes,  the  wider 
it  is,  till  at  last  swallowed  up  in  the  sea,  and  there  is  no  measure 
of  water :  so  saints  have  but  a  little  love,  but  the  longer  they 
live,  the  more  enlarged  for  Christ,  and  there  is  no  measure,  but 
all  is  too  little  ;  they  never  can,  never  do  love  enough  ;  so  that 
look,  as  it  is  said  in  another  case,  (Fs.  cii.  13,  14,)  "  It  is  time 
for  thee  to  build  up  Jerusalem,"  i.  e.,  to  return  to  thy  people  in 
thy  ordinances,  for  "  they  love  the  stones ;"  so  then  it  is  time 
for  Christ  lo  come,  and  then  the  St  and  set  time  is  come  for  a 
people  to  meet  with  Christ  out  of  ordinances,  when  the  set  time 
is  come  when  they  love  ordinances,  and  love  Christ  much  more. 
When  a  man  Is  gone  beyond  sen,  and  all  his  friends  and  estate 
are  at  home,  they  long  for  him,  and  he  ia  lefl  among  enemies : 
why  comes  he  not  to  them  ?  why  send  they  not  for  him  ?  Why, 
they  know  he  is  sickly,  and  can  not  live  on  the  diet  of  the  coun- 
try ;  hence  he  is  unfit  to  come ;  but  when  once  that  is  come  to 
pass,  that  he  can  live  only  on  it,  then  he  is  ready  whenever  they 
send.  So  when  men  can  live  with,  and  be  content  alone  with 
Christ  and  his  love,  now  they  are  fiL  With  what  face  can  a 
man  appear  before  Christ  when  he  requires  nothing  but  love,  and 
he  baa  not  that  E. 

3.  Then  a  man  is  nnreaJy  for  Christ  while  he  neglects  tJic 
work  of  Christ;  for  suppose  a  man  has  some  inward  love  to 


THE   TEN    VIHGlKS.  78 

Christ,  jet  oeglects  and  has  no  heart  to  do  the  work  of  Christ; 
he  is  as  jet  no  more  fit  to  meet  Christ  than  a  steward  who  has 
had  mach  betrusted  him,  to  improve  for  his  lord's  use,  and  he 
has  let  ail  seasons  go  wherein  he  might  have  traded  for  him,  and 
gained  Mnnewhat  to  him.     How  can  he  appear  before  him  whgp 
no  fair  aocoant  is  to  be  seen  ?     So/the  I^ord  has  betrusted  thee  I 
with  manj  talents,  times,  strength,' means,  etc.,  and  jou  are  not  ^ 
lords,  bn|  stewards  of  all  these.     Now,  do  jou  not  let  manj  fair 
seaaoos  and  wmds  blow  bj  ?     You  have  (if  espoused  to  Christ) 
everj  man  some  work.    Now,  how  can  jou  stand  before  Christ 
if  that  be  neglected  ?     O,  thus  it  is  with  manj  Christians ;  hence 
those  md  alarms  of  conscience,  and  shaking  of  Grod*s  Spirit,  after 
manj  loose  dajs  dipped  in  some  good  duties.     What  doat  thou  I 
that  others  do  not  that  never  shall  see  Gkxi's  face  in  heaven  ?  ,      \ 

Now,  therefore,  then  the  soul  is  readj  for  the  Lord,  when  it 
is  dailj  at  it,  finishing  God's  work:  hence,  (John  xvii.  5,)  '^I 
have  finished  m j  work ;  now  glorif j  me."  Christ  has  given  us 
our  lives'  work,  daj's  work,  everj  hour's  work ;  for  Christ  has 
ever  emplojment :  now,  though  a  soul  maj  live  long,  and  can 
not  finish  its  life's  work,  jet  if  it  finish  its  daj's  work,  of 
hour's  work,  it  maj  have  comfort  then  if  the  Lord  should  come. 
That,  k)ok,  as  it  is  with  a  mariner  when  he  has  his  freight ;  now 
let  the  wind  come  to  drive  him  out  of  the  haven,  he  is  readj  to 
depart:  so  here,  (2  Pet,  i.  8-11,)  "If  je  do  these  things  and 
abound,  an  open  entrance  shall  be  ministered  unto  jou  ; "  i.  e., 
when  a  Christian  is  ever  acting  for  Christ,  and  adding  one 
grace  to  another  in  his  course,  then  he  is  so  readj  that  an  open 
entrance  is  made  for  him :  therefore  look  after  this.  It  is  withj 
most  professors,  commonlj,  as  it  is  with  a  woman  that  loves  her  * 
husband,  and  begins  to  dress  herself,  but  so  much  business  to  do, 
that  she  doth  it  but  bj  starts  ;  hence,  call  her  never  so  late,  she 
will  saj  she  is  not  jet  readj,  she  has  so  much  to  do  she  can  not : 
so  it  is  here.  Or  as  it  is  in  a  house  where  all  things  are  in  a 
lumber,  and  manj  things  wrapped  up  and  put  into  holes  ;  so  long" 
as  ail  things  be  in  a  lumber,  there  is  no  readiness.  So  manj  a 
soul  has  a  heart  fit  to  receive  Christ,  but  all  things  are  in  a 
lumber,  in  a  confusion,  out  of  place  and  order,  and  hence 
not  jet  readj  to  entertain  Christ ;  but  when  this  work  is  done, 
then  readj.  O,  betimes,  do  this  work ;  set  things  to  right  in 
jour  souls. 

4.  Then  a  man  is  unreadj,  when,  having  done  his  work,  he 
grows  pufied  up  with  it ;  for  let  all  the  three  former  be  wrought 
in  the  soul,  if  now  the  soul  be  puffed  up,  thinks  highlj  of  itself, 
attribates  any  thing  to  itself;  as  he  said  in  another  case,  "  Thej 

VOL.  II.  7 


THE    PABABLE    OF 

loo  taaaj  for  the  Lord ;  "  so  he  is  too  big  for  the  Lord.  And 
we  ahall  find,  it  is  pretty  easy  lo  be  mean  in  our  own 
nyM,  after  we  have  been  indeed  careleaa  and  vile  before  the 
Lord;  but  when  the  Lord  has  mightily  assisl«d,  enlaj'ged,  as- 
Bured,  enabled,  comforted,  quickened,  now  to  be  as  nothing,  this 
is  difficult.  Hence  Enos  on  hia  death  bed  had  thia  temptation 
of  meriting.  When  llezektah  was  siek,  he  was  cast  down  ;  but 
when  well,  and  God  gave  him  great  treaeures,  his  heart  wu 
lifted  up ;  now  he  was  mifit.  Now,  therefore,  when  a  Christtam  J 
is  ready  to  give  all  to  free  grace,  and  to  adore  that,  now  is  hs  I 
ready  for  tlie  Lord.  Ph.  cviii.  1,  "  My  heart  is  prepared,  I  will 
eing  and  give  praise."  Giod's  last  end  is  to  bring  the  soul  to  thfi 
praise  of  the  riches  of  hb  grace,  not  only  to  enjoy  God  as  Adam. 
Now,  the  great  reason  why  Chriat  comes  not  to  his  people  pres- 
ently after  they  are  espoused  to  him,  it  is  to  make  them  ready  to 
Utain  that  end.  Hence  he  leaves  sin,  temptations,  sorrows,  de^ 
eertioDS,  on  purpose  that  they  may  at  conclusion  look  back  and 
see,  if  ever  saved,  pardoned,  it  is  grace.  Now,  therefore,  when 
the  soul  is  brought  to  do  this,  when  he  has  this  rent  in  his  hand, 
now  the  Lord  is  ready  to  receive  him  and  it  too,  and  he  is  pro- 
pared  for  the  Lord.  He  that  baa  not  his  rent  ready,  himself  is 
not  as  yet  at  all  ready  to  meet  with  and  see  bis  landlord.  So 
that  you  tbiuk  you  boast  not,  O,  the  Lord  sees  you  do,  or  hare 
not  hearts  so  enlarged  toward  grace  as  you  should,  it  is  certain 
you  are  yet  unready  iheu  ;  but  when  empty,  and  poor,  and  cast 
down,  and  makest  an  iii6nite  matter  of  a  small  sin,  and  setteat  a 
high  price  on  a  liitle  love,  much  more  on  infinite,  now  you  are 
prepared ;  hence  David  falls  a  prmeing  when  near  to  death,  and 
the  Lord  near  to  come  to  him. 


I 


Section  IV. 

Reaton  1.  The  law  of  respect  and  love  retjuires  thia  of  v 
"When  Peter  would  express  his  love  unto  Christ,  (Luke  xxii.  33,)^ 
he  professes  he  was  "  not  only  ready  to  go  to  prison,  but  to  die  I 
with  him."     Christ  lias  poor  respect  and  love,  if  men  will  not  ai 
much  aa  he  always  ready  to  receive  him.     It  certiunly  arguec 
careless  heart  that  ahghts  Chriat,  that  ia  not  ever  prepared  1 
receive  CtiriaL 

2,  Because  the  time  of  Chriat's  coming  is  then  when 
look  for  him.  Verse  13.  Hence  a  Christian  ought  to  be  ew 
ready  to  receive  him.  Many  of  eminent  parts,  when  the  chure 
had  most  need  of  them,  then  are  cut  down.  Alany  at  1 
conversion,  before  they  or  others  almost  could  lell  what  to  n 


THE   TEN   VIRGINS.  75 

Off  them,  the  Lord  hath  cropped  them  in  the  bud.  Men  find 
their  hearts  unfit  and  unready  ;  they  think  hereupon  that  here- 
after they  shall  get  their  hearts  into  better  order  and  tune  when 
these  businesses  are  over,  but  yet  will  live  at  liberty  a  little  while. 
Why,  then,  it  is  most  likely  is  the  Lord's  time  of  coming,  even 
now,  when  they  think  least  of  it.    Luke  xii.  40. 

3.  Because  the  Lord  has  set  apart  every  one  that  is  espoused 
to  the  Lord  Jesus,  only  for  the  fruition  of  Christ,  and  use  of 
Christ.  1  Cor.  iii.  ult.y  "  You  are  Christ's,  and  Christ  is  Grod's." 
A  woman  that  is  not  chosen,  nor  set  apart  for  the  fellowship  oT 
a  prince,  she  may  go  how  sKe  will,  and  do  what  she  will,  any 
base  drudgery  work  ;  but  she  that  is  chosen  to  be  next  unto  him, 
and  only  to  behold  and  love  him,  she  is  not  to  plead  she  has  so 
much  business  to  do,  and  so  many  friends  to  speak  with,  that  she 
can  not  make  herself  ready ;  she  is  set  apart  for  a  better  person, 
and  for  more  noble  employment.  So  here,  men  of  the  world, 
not  loved  of  Grod,  nor  chosen  and  set  apart  for  him,  may  do  what 
they  will ;  but  when  the  Lord  has  chosen  and  set  you  apart  of 
purpose  for  this  end.  Ephes.  i.  4,  "  Chosen  to  be  holy  before 
him  in  love ; "  i.  e.,  to  stand  ever  in  his  presence  before  him, 
with  a  spirit  of  dearest  love  unto  him.  Hence  the  Lord  has 
taken  the  care  of  all  things  else,  (1  Pet.  v.  7,)  that  we  might 
mind  and  do  this  thing ;  if  in  danger,  he  will  deliver ;  if  in  want, 
he  will  provide  ;  if  weak,  he  will  strengthen ;  only  now  be  ready 
for  the  Lord.  Ps.  xlv.  10,  "  Forget  thy  country  and  thy  father's 
house,  so  shall  the  Lord  desire  thy  beauty."  You  are  not  now 
free  to  love  and  follow  whom  you  please ;  the  Lord  has  bound 
you  to  himself  by  love,  and  you  have  bound  yourself  by  promise 
to  the  Lord  again.  Therefore  now  a  Christian,  after  once  es- 
(loused  to  Christ,  is  better  than  all  the  world,  being  the  bride  of 
the  Lamb ;  and  he  has  a  betted  and  greater  good  for  to  enjoy  ; 
therefore  he  should  scorn  and  abhor  to  match  himself  to,  or  to 
tlu  any  thing  for  any  other  creature,  and  there  methinks  should 
sit  as  one  upon  a  watchtower,  looking  out,  and  telling  the  clock 
now  day  is  near,  waiting  only  for  Christ  O,  let  it  be  so !  If 
in  heaven  you  shall  have  only  Christ,  O,  prepare  for  him  much 
more  now !  As  a  woman  that  is  matched  to  a  rich  man,  all  the 
servants  attend  on  her,  and  follow  her,  she  is  wholly  and  only 
for  her  husband ;  so  it  should  be  here. 

4.  Because  he  has  prepared  and  made  all  things  else  ready 
for  the  soul,  it  is  hard  if  he  has  prepared  a  place  in  heaven,  and 
grace  in  heaveh,  not  to  prepare  a  heart,  and  make  it  ready  for 
him.  John  xiv.  1-3.  His  kingdom  was  ready  long  ago,  and  his 
Father  ready  to  accept  and  entertain  thee,  and  his  heart  loves 


Use  1.  Hence  sec  the  great  unkindoeiie  of  many  a  $oul  immfr 
diately  after  his  espousing  U>  Jesus  Christ,  who,  having  once 
giveu  himself  to  Christ,  tind  received  comfort  thereby,  presentlj 
grows  more  careless  than  before  he  was  matched  unto  the  Loid 
Jesus,  who  should  now  stand  in  a  holy  watchfulness  and  readi* 
nes8  to  receive  Ciirist,  as  it  is  in  Ps.  Ixxsv.  S,  "  Let  them  not 
turn  agwn  to  folly,"  because  they  are  apt  so  to  do.  Many  say 
when  in  some  distress,  and  at^er  long  w^tiug.  If  the  Lord  would 
pity  once,  then  happy  I ;  I  would  give  away  any  thing,  all  I 
have,  unto  hira^'  Welljthe  Lord  pities  the  soul  when  in  its  low 
estate,  and  then  it  blesses  G>od ;  but,  like  the  Israelites,  soon  forgets 
his  works,  his  love,  and,  after  great  peace  from  God,  comes  great- 
est carelessness.  )  Can  this  stand  with  grace  and  Christ  ?  Very 
hardly ;  but  yet  it  may,  for  there  are  two  things  that  make  for  it. 

1.  Because  at  first  conversion  there  is  much  seeking  of  Christ 
for  healing  the  hoir^r  and  smart  of  sin,  as  well  as  for  the  curing 
of  the  wound  and  scar  of  sin  ;  hence,  when  espoused,  and  horrcHF 
being  past,  that  wheel  being  broken,  a  man  draws  more  heavit^, 
now,  and  neglects  seeking ;  now  the  knife  is  out  of  his  heart,  tHt- 
cries  not  so  earnestly. 

2.  Because  when  espoused  and  much  affected,  commonly  » 
man  trusts  to  his  afiections  when  he  has  a  fullness  of  them ; 
hence  the  Lord  lets  Salan  prevail.  Luke  xxii.  81,  32,  "  Satan 
hath  desired  to  winnow  tlice  as  wheat ; "  and  ■■  I  (saith  Peter)  am 
ready  to  die  with  thee;"  but  you  see  he  fell,  and  then,  when  the 
Lord  looked  upon  him,  he  "  went  out  and  wept  bitterly,"  How 
shamefully  hast  thou  fallen  I  Should  any  love  him  more  than  yon, 
if  ever  he  pity  ?  Well,  for  his  name's  sake,  he  has  done  it. 
But  how  oft  hast  thou  broken  covenant  I  Uow  forgetful  of  the 
Lord's  kindness  1  The  Lord  looks  upon  thee  this  day ;  why 
hast  thou  BO  soon  forgot  me  and  forsaken  me  ?  Have  I  not 
taken  thee  from  the  dunghill,  uay,  from  bell  ?  And  whereas  I 
had  so  many  thousands  to  act  my  love  on,  I  rhose  thee ;  and 
whereas  thou  couldst  not  love  me  when  I  offered  myself,  thou 
couldst  not  return  me  love  again  ;  I  gave  it  therefore  to  thee, 
yea.  and  have  given  myself  to  thee  forever.  Hast  thou  thus  for- 
gotten me,  when  as  I  take  little  wrongs  from  tlico  more  heav"" 
than  great  ones  from  oihers?  U  that  this  might  make  you 
out  and  mourn  bitterly !  So  if  ever  you  have  tasted  that 
HS  Peter  did,  Christ's  looks  will  humble  you. 


i 


1 


THB  TEN    VIRGINS.  77 

U^e  2.  Hence  see  the  reason  why  some  godly  people  die  so 
uncomfortably,  and  with  such  distress  of  spirit ;  why,  they  have 
not  lived  in  an  expectation  of  Christ,  and  hence  they  cry  out 
themselves,  not  knowing  whither  they  go,  insomuch  as  some  have 
not  been  comforted  by  siU  former  experiences,  and  by  all  present 
consolations  of  ministers.  O,  no ;  it  is  now  too  late  to  speak ; 
they  thank  them  for  their  love,  but  God  has  otherwise  thought 
of  them ;  yet  if  any  hope  be  given  them,  it  is  ever  picked  out 
&om  some  word,  and  they  cry,  O,  I  thirst  for  a  little  mercy,  and 
then  die !  and  what  is  the  reason  of  it  ?  What  need  I  speak  ? 
Themselves  will  tell  you,  and  have  done  it  —  O,  I  have  lived  thus 
and  thus  before  you,  but  my  heart  in  secret  has  gone  afler  the 
world,  etc. ;  I  have  neglected  the  Lord  secretly,  I  have  seldom 
thought  of  or  prepared  for  death,  and  I  had  thought  to  have  been 
better,  but  the  Lord  has  met  with  me.  I  know  violence  of  dis- 
ease may  do  it  sometime,  but  I  speak  how  it  is  many  times ; 
whereas  otherwise  an  open  entrance  should  be  made.  2  Pet.  i. 
8~11.  And  as  it  has  been  with  some,  so  take  warning  lest  it  be 
so  with  you  ;  you  may  be  saved  alive,  yet  to  suffer  wreck  on  the 
shore  is^-nncomfortable ;  and  know  it,  if  your  conscience  be 
awake,  it  can  not  but  be  so.  Therefore  do  not  conclude  they 
were  damned  without  Christ,  but  they  were  not  made  ready  for 
Christ ;  and  it  may  be  your  time  draws  nigh,  and  what  have 
you  to  say  ?  Now  a  world  for  half  an  hour,  will  a  dying,  dis- 
tressed man  say. 

U$e  3.  Is  of  a  fourfold  exhortation,  to  all  those  especially  that 
the  Lord  has  espoused  to  himself. 


CHAPTER   IX. 
a  fourfold  exhortation  to  believers. 

Section  L  \ 

Exhort.  1.  To  quicken  up  all  those  doubting,  drooping,  yet 
sincere  hearts  that  much  question  the  love  of  Christ  to  them, 
now  to  use  all  diligence  to  make  the'r  calling,  and  election,  and 
the  love  of  Christ  sure  to  them ;  not  but  that  it  is  sure  on  Christ's 
part ;  but  make  it  sure  on  your  part  too,  else  how  can  you  be  in 
a  readiness  to  meet  the  Lord  Jesus  ?  While  the  strong  man 
keeps  the  palace,  the  goods  be  in  peace ;  but  when  Christ  hath 
once  driven  Satan  out  of  his  throne,  then  nothing  sometimes  but 

7» 


I 


78  TUB  PARABLE   OF 

war,  but  doubts  and  fears.  Salon  told  God  to  his  face,  Job 
served  him  for  Douglit.  much  more  the  i;oul  iti^elf ;  and  Home 
divines  think  the  very  first  ingredient  of  Solan's  poison,  and 
the  first  assault  on  CLrist  himself,  (Matt  iv.,)  was  hj  seek- 
ing lo  make  him  doubt  of  kia  SoDship.  "If  thou  be  the  Sod 
of  Goil,"  eic.  And  bis  wiloa  are  here  very  great,  that  henco 
very  few  living  Christians  have  any  Bellied  comfortable  evi- 
dence of  God's  eternal  love  to  them  in  his  Son.  and  hence 
many  sad  events  follow.  How  can  any  bless  the  Lord  for  that 
love  which  he  knows  nol  of?  Many  times  it  is  with  a  man's 
doubts  drooping  from  his  mind,  as  it  is  with  bis  continual  drop- 
,  ping  on  bis  lungs,  there  is  a  daily  consuming  of  what  once 
was,  that  many  a  Christian  doubis  away  his  life,  his  heart,  his 
strength,  and  when  all  is  wasted,  glad  now  lo  return  to  that 
where  he  should  at  first  have  begun.  And  hence,  in  one  word, 
he  is  made  every  day  unready  for  Christ  0,  therefore,  quiet 
Bot  yourselves  in  that  estate,  as  I  fear  too  many  do,  (at  least  for 
a  time;)  it  is  one  of  the  most  dangerous  estates  that  can  be,  ta 
be  troubled  with  weak  tenrs,  and  yet  rest  io  uncertain  hopes. 
But  bring  it  to  a  conclusion.  Is  the  Lord  Jesus  mine  or  no? 
And  if  he  be  yours,  and  his  love  yours,  see  it,  that  you  may 
trample  on  the  neck  of  death,  and  triumph  over  hell  and  tlia 
grave,  and  long  to  be  with  the  Lord,  and  love  the  appearing  <rf 
the  Lord,  and  go  away  with  joy  unspeakable  and  full  of  glory 
out  of  this  world,  as  to  your  wedding  ;  and  if  there  be  any  bopa 
of  getting  it,  who  would  be  without  it  ?  Some  of  you,  it  may 
be,  have  a  long  time  been  careless  in  seekuig  for  it,  hence  want 
it ;  some  of  you  have  been  traders  with  the  Lord  long,  and  yet 
doubt ;  some  of  you  have  not  clear  evidence,  but  content  youi^ 
selves  without  being  thankful  to  the  Lord  for  what  he  hnth  done 
for  you,  hence  still  doubt-  Otliers  have  gray  hairs  on  your 
heads,  or  at  least  are  near  your  graves,  the  battle  is  near,  your 
annor  is  not  on,  you  are  not  yet  raody,  and  so  still  doubt.  I  re- 
member what  Christ  said  of  Mary's  box  —  "  She  prepared  that 
for  liis  burial."  It  may  bo  that  these  truths  may  be  prepared 
for  your  approaching  dcpai'turc  ;  and  therefore  light  your  hunpa 
at  this  6re  luid  hght  of  the  Lord's  love  to  you,  and  see  that  in- 
deed he  loves  thee. 

Object  But  why  do  you  persuade  to  this,  till  the  Spirit  ( 
and  speaks  it 't     How  can  I  see  it? 

An*.  1.  It  is  true  the  Spirit  only  can  do  it ;  but  yet  the 
Spirit  that  seals  the  elect,  the  same  Spirit  commands  the  elect 
jMt  to  sit  idle  and  dream  of  the  Spirit,  hut  to  use  all  diligence  to 
make  it  sure  ;  and  you  shall  never  have  it  (unless  you  lay  hold 
on  a  fancy  for  it)  on  llioso  itnii-i. 


'  in-    H 


THE  TEN  VIBOmS.  79 

2.  Though  there  is  an  immediate  witness  of  the  Spirit  of  the 
loTe  of  Christ,  yet  it  doth  most  usually  and  firstly  witness  by 
mey^.  And  hence  I  shall  give  you  means,  looking  only  to  the 
spirit  of  Christ  to  set  them  on.  Evangelical  precepts  have  a 
power ;  for  gospel  ministration  of  the  Spirit  consists  not  only  of 
stories  and  promises,  but  commands,  and  the  elect  feel  them. 
Hence  carnal  men  under  the  law,  yet  pretending  gospel,  will 
profess  the  law  is  preached  when  to  any  evangelical  duty,  be- 
cause they  feel  not  the  power  of  the  gospel,  being  not  yet  under 
it.  And  the  means  I  shall  mention  are  only  general,  to  establish 
the  hearts  of  some. 

Jfetau  1.  Make  a  sad  inquiry  first  of  this,  whether  the  Lord 
hath  loved  thee  for  his  own  everlasting  name's  sake  or  no ;  for  if 
the  Lord  hath  loved  thee  for  this  cause,  then  thy  great  objection 
will  be  answered,  and  that  deep  valley  will  be  filled.  How  can 
the  Lord  love  me  that  am  thus  vile  before  Grod,  and  fallen  from 
God  ?  Why,  if  the  Lord,  for  his  own  sake,  hath  loved  thee, 
then,  as  do  good  in  thee  moved  him  to  love  thee,  so  no  sin  which 
he  did  know  was  and  would  be  in  thee  can  quench  that  love ; 
and  if  he  hath  manifested  his  love  to  be  grounded  on  this,  though 
but  once,  that  same  night  when  thou  changest  is  not  changed,  but 
is  still  as  dear  to  him,  and  ever  before  him  to  move  him  to  love 
thee  stilL  Rom.  xi.  2.  The  apostle  answers  a  cavil,  "  Will  God 
cast  away  his  people?"  No,  saith  he;  none  that  he  foreknew. 
And  who  are  these  ?  Verse  5,  "  A  remnant  according  to  grace  as 
with  us  ; "  i.  e.,  Grod  hath,  for  his  grace's  sake,  chosen  and  called, 
without  respect  of  any  thing  else.  Hence  that  is  to  be  under- 
stood, 1  Sam.  xii.  21,  22.  For  there  ai*e  two  sorts  of  people  in 
the  church  :  1.  Servants  ;  2.  Sons.  John  N-iii.  35.  Hence  Ithere 
is  a  double  love  the  Lord  manifests  to  men.  I 

1.  Some  he  lovesas^^serv^ts,  that  as  we  hire  some  men 
to  do  our  work,  Shd  givetfieinmeat  and  wages,  and  then  turn 
them  out  of  doors,  or  let  them  go ;  so  God  hath  work  to  be 
done  for  his  sons  and  saints,  and  (for  many  reasons)  hires  wick- 
ed men  to  it,  either  by  giving  them  reward  in  this  life,  or  hopes  \ 
of  reward  hereafter,  and  when  the  work  is  done,  and  use  made 
of  their  gifts,  graces,  spirits,  then  turns  them  out  of  doors. 
But,—  \ 

2.  Some  he  loves  as  sons,  even  the  most  foolish  and  weak  j 
in  the  world  sometimes.  Hence  not  for  any  service  they  can  do,  : 
but  for  his  own  sake  he  will  give  them  an  inheritance,  and  love  1 
them  as  sons,  because  he  will ;  these  abide  ever  in  the  Lord's^ 
love.  Hagar  and  Ishmael  cast  out,  Sarah  and  Isaac  stay  in  the 
family. 


80  THE   PARABLE   OF 

Quetl.  IIow  almll  T  knuvr  tbat  ? 

Aru.  1.  If  ilie  Lord  loves  thee  for  his  name's  sake,  it  will  draw 
thee  to  tliat  fellowship  vrilh  itself,  that  whatever  thou  wantest 
tfaou  wilt  seek  for  it  hence,  by  presenting  that  name  of  (rod,  that 
for  his  own  sake  he  would  supply.  I  know  the  Lord  loves  for 
Christ'^  sake  ;  but  why  should  Christ  help  for  his  name'E  sake  ? 
For  thua  manj  hypocrites  think,  when  they  see  God's  anger 
Kfrainst  them  for  tbeir  sin,  they  seek  to  remove  sin,  and  when 
that  is  done,  think  God  is  nt  peace,  and  now  all  is  well.  They 
see  the  Lord  is  delighted  with  the  obedience  of  his  people  ;  hence 
fall  to  that  work,  and  now  think  the  Lord  is  pleased  witli  them. 
But  if  ever  the  Lord  loves  any  man,  he  will  lirst  slop  his  mouth, 
whether  Jew  or  Gentile,  (Rom.  iii.  Vi,)  and  make  him,  on  bia 
knees,  know  there  is  no  reason  for  it,  nay,  all  reason  against  it. 
Now,  has  not  the  Lonl  brought  thee  to  this  ?  And  hence,  hav- 
ing nothing  to  quench  God's  anger  but  Christ,  hast  held  up  him 
before  God  ;  and  having  nothing  to  move  Christ,  haat  held  up 
his  name  before  him,  and  here  hast  rested  thy  wearied  heart  look- 
ing to  him,  if  any  grace  lie  begun  in  thee,  that  he  would  jierfeot 
it !  if  none,  that  he  would  begin  it  i  if  unfit  and  unworthy,  to 
prepare  thee  for  it,  only  for  his  own  good  pleasure.  This  is  one 
evidence  of  it.  As  it  is  in.  some  seals,  you  can  hanlly  perceivs 
in  the  seal  what  is  engraven  there,  but  set  it  on  wax,  you  m^ 
see  it  evidently.  So  here,  hardly  can  you  see  the  Lord's  lovfl 
for  bis  own  sake  ;  if  thou  cleavest  with  dearest  affection  to  this 
love  for  its  own  sake,  there  thou  art  safe.  Prov.  xviii.  10,  "Ths 
name  of  the  Lord  is  a  strong  tower,"  etc.;  and  this  is  not  aaXj 
Bt  first  conversion,  but  ever  after  all  duties,  all  enlargementa. 
Ezek.  ivi,  tdt.     And  this  does  evidence  love. 

1.  Because,  if  thou  hadst  the  righteousness  of  angels,  thoB 
wouldat  think  it  a  good  evidence  ;  hut  this  of  Christ  is  a  thou* 
sand  times  dearer. 

2.  This  is  a  setting  of  God  against  himsiclf,  i.  a.,  to  answer 
himself)  and  hence  saints,  in  all  their  straits  and  sorrows,  hiUiW 
hod  recourse.  I  speak  not  now  of  temporal  blessings,  but  o^ 
everlasting  love,  and  all  the  fruits  of  it,  that  hf  re  it  luings.  NoWy. 
I  say,  you  are  built  in  a  rock  higher  than  all  jiowers  of  <larkncas) 
now  a  key  is  put  into  thy  hand  to  unlock  all  God's  ti-easurej( 
now  thou  art  in  the  very  lap  of  love,  wrapped  up  in  it,  wlien  tier* 
thy  heart  rests  ;  and  therefore,  if  this  lie  thus,  see  it.  and  wonder: 
Lis  name  has  moved  him  to  love  me. 

3.  You  shall  find  this,  if  the  Lord  for  his  name's  sake  loves  tlie^ 
there  is  not  any  carriage  or  passage  of  providence  of  him  to  thee.^ 
hut  he  gets  himself  a  name  first  or  lant  by  it ;  for  if  this  be  God'g 


THE  TEN   VIROIKS.  81 

end,  ererj  passage  of  providence  is  but  a  means  to  this  end. 
Henoe  he  will  attain  this  end  by  every  act  of  his  providence  to- 
ward thee.'  Hence  jou  shall  find  that  those  very  sins  that  dis- 
hoiMM'  his  nan^e,  he  will  even  by  them  (and  if  by  them,  by  all 
things  else)  get  himself  a  name  ;  he  will  b&  so  fiu-  from  casting^ 
thee  oat  of  fajs  love,  that  he  will  do  thee  good  by  them.  /  Those 
very  ains  that  God  damns  others  for,  he  will  make  to  humble 
thee,  enoiply  thee.  Pharisees  persecuted  Christ,  and  lost  all  for  it ; 
Paul  was  so^  and  it  humbled  him  all  his  life — ^'  Not  worthy  to  be 
called  an  apostle,  because  I  persecuted  the  church  of  God ; "  and 
h  made  him  lay  up  all  his  wealth  in  mercy —  *^  I  was  received  to 
mercy."  1  Tim.  i./Mary  sins  much,  and  Grod  forgives  much,  and 
Fhe  loves  modi ;  others  sinned  much,  and  God  hardened  much. 
Judas  betrays  Christ  and  repents,  and  hangs  himself,  and  fiies 
from  him ;  Pet6r  denies  him  and  weeps,  and  hence  he  is  the  first 
that  preaches  him.  J  And  this  is  certain,  in  the  best  hypocrite.  ( 
sins  left  in  him  either  never  make  him  better,  but  blind  and 
harden  him,  and  he  has  his  distinctions  of  infirmity,  etc.,  that  he 
slights  them  day  by  day,  till  all  his  days  are  run  out ;  or  if  any 
good,  it  is  no  more  than  Judas  or  Cain,  some  legal  terrors,  or 
other  light  flashes  of  comfort ;  but  to  be  more  humble  indeed, 
etc,  this  he  finds  not.  Now,  is  it  not  so  with  thee  ?  Doth  not 
thy  weakness  strengthen  thee,  with  Paul  ?  Doth  not  thy  blind- 
ness make  thee  cry  for  light  ?  And  those  cries  have  been  heard ; 
oot  of  darimess  Uod  has  brought  light.  Thou  hast  felt  venom 
and  risings  of  heart  against  Christ ;  and  do  they  not  make  thee 
loathe  thyself  more,  that  thou  thinkest  never  any  so  beholding  to 
grace  ?  Do  not  thy  falls  into  sin  make  thee  more  weary  of  it, 
lU^hfhl  against  it,  long  to  be  rid  of  it  ?  And  so  sin  abounds, 
bat  grace  abounds.  Why  should  this  be  so  ?  For  his  name's  sake, 
because  he  will  love  thee  ;  hence  it  is  so  great  and  unmatchable, 
that  he  will  make  thy  poison  thy  food,  thy  death  thy  life,  thy 
damnation  salvation,  thy  very  greatest  enemies  thy  greatest 
friends.  And  hence  Mr.  Fox  said  he  thanked  God  for  his  sins 
more  than  his  good  works.  I  have  marveled  at  God's  dealings 
with  his  people ;  they  depart,  and  stay  long,  and  care  not  for  re- 
turning again ;  in  that  time  a  mighty  power  teaches,  humbles, 
brings  back,  when  they  never  thought  of  it  O,  the  reason  is, 
God  will  have  his  name.  Now,  if  thus,  your  assurance  will  be 
strong  and  constant;  but,  if  you  build  thus,  I  have  done  this,  etc., 
I  have  that,  your  assurance  will  not  stand  ;  therefore  look  and 
see  if  it  be  not  thus  with  you. 

Jfeam  2.  Take  heed  you  do  not  build  your  assurance  from  a 
mingled  covenant  of  works  and  grace,  for  this  is  the  frame  of 


divers  when  they  lie  under  tlie  first  covenant  only  of  doing,  they 
will  not  take  this  as  any  evidence,  as  they  htive  no  renson  so  to 
do.  Rom.  ix.  31,  Nor,  when  a  roan  lies  under  tlie  second  cov^ 
enant  of  believing  barely,  and  if  it  be  a  dead  faitb,  they  have  oo- 
evidence  or  reason  so  to  do.  Hence  they  mingle  the  covenaali^ 
and  think  thus.  If  I  caji  believe  in  Christ,  and  perform  universal 
obedience  to  all  the  commands  of  God,  I  shall  be  safe ;  hence 
eet  upon  the  observance  of  both,  and  finding  they  can  never  ia< 
them,  especially  the  latter,  hence  are  ever  troubled,  and  nevei^ 
have  any  settled  peace.  Hence  those  Galatians  Paul  writer 
perverting  and  mingUng,  the  covenants,  were  troubled.  Gal.  i 
and  v.  12.  Not  (beloved)  but  that  whoever  Ijelieves  and  per-' 
forms  universal  obedience  evangelically  to  the  whole  law,  he  caiii 
not  but  do  well ;  and  he  that  does  it  not,  but  Uvea  in  any  oae> 
Bin,  let  bim  evidence  his  faith  if  he  can.  But  I  speak  when  fti 
man  submits  to  it,  «»£  forma  fadnris,  if  I  can  do  it,  and  became' 
I  can  not  do  it.  hence  doubt.  Hence  gather  your  evidence  of 
God's  lovo  primarily  and  chiefly  from  your  subjection  to  t" 
eeoond  covenant.  Gal.  vL  16,  "Peace  on  them  that  wallc  i 
cording  to  this  rule ; "  for  Adam's  righteousness  that  did  tie  bin) 
to  God,  it  brake ;  hence  no  life,  nor  evidence  from  that ;  bob 
faith  is  an  everlasting,  invincible  grace,  upheld  by  the  mighbf  i 
power  of  God,  and  hence  here  will  be  everlasting  evidence  ai  ' 
1  Pet.  i.  8,  "  Whom  though  we  see  not,  yet  behaving  n 
irrejoice."  Olg'feC.  Is  a  Christian  then  free  from  the  law?  An$ii 
U  Yes,  he  is  free  from  iLSa_ft  goyenant ;  hence,  though  it  be  broken 
Wbj  bim,  he  isjint  cast  out  of  covenant  or  favor ;  but  he  is  not  free 
'  Bin  it  as  aWk)from  which  if  he  swerves,  he  is  to  call  himself, 
it  GoS^love,  mto  question.  Why  ?  Because  it  has  pleased  ths 
lather  in  another  covenant  to  olfer  life,  give  life,  and  hence  only 
to  evidence  life.  Whatever  the  law  requires  I  have ;  at  that  _, 
instant  I  did  believe  I  performed  it  in  a  Saviour  by  faith; 
that  I  myself  may  do  every  tittle  of  it,  I  come  into  a  Saviour  f<tf 
it  by  failh ;  so  tliat  when  Satan  objects  yoa  have  no  Christ,  n 
love  of  a  Christ,  because  no  fuitb,  and  no  faith  because  you  c 
not  do  this  or  that,  answer,  I  can  not  do  it,  indeed  I  never 
dertook  it  to  liave  life  or  love  thus  j  but  I  have  done  it  i: 
other,  and  I  can  do  nil  things  by  Christ,  if  he  will  help  me,  v 
der  whose  grace  I  lie,  and  hence  will  be  so  far  from  doublin^l 
tliat  I  will  rejoice  in  mine  infirmities,  that  I  tun  a  fit  subject  SirM 
the  power  and  grace  of  Ciirist  to  show  itself  upon.  Thus  r 
to  the  second  covenant  ever,  if  ever  you  would  get  any  settled 
peace.  And  from  neglect  of  this  (lows  a  world  of  unpeaceabls' 
neas  in  many  a  spirit,  ever  complaining,  and  why  ?     I 


THE  TEN    VIKGIXS.  83 

do  tbis  or  that,  never  peace  now ;  but  can  not  you  lie  under  the 

lord  that  he  would  help  ?    Keep  here,  and  keep  jour  peace  here. 
OifecL  But  many  a  Christian  that  retires  hither  hath  no  peace ; 

aod  so  have  I  done,  jet  find  none. 

Aiu.  It  18  then  upon  a  double  ground  which  you  are  to  avoid  ; 
either,  1.  Because  you  have  faith,  but  you  imprison  your  faith, 
joQ  pot  out  the  eyes  and  shackle  the  feet  of  faith  ;  for  faith  will 
conquer  and  triumph  over  all  sins  and  fears  of  the  world,  if  at 
h*berty,  (1  John  v.  4 ;)  like  a  master  in  a  ship,  if  he  can  not 
save  the  ship  one  way,  let  him  have  liberty,  he  will  by  another. 
If  it  be  objected,  you  have  departed  from  Christ,  what  have  you 
to  do  with  him  ?  FU  return,  saith  faith,  to  my  first  husband. 
Object,  But  he  is  angry  with  you.  Ans,  If  he  be  angry  for  my 
departure  from  him,  I  will  not  provoke  him  more  by  staying 
here ;  who  knows  but  he  may  repent  ?  Object.  But  you  can  not 
go  to  him  with  all  your  heart.  Ans.  True ;  yet  Til  look  to  him 
to  draw  me.  Object.  But  you  feel  nothing.  Ans.  Yet  I  will 
wait.  Object.  But  you  will  wait  in  vain.  Ans.  Still  I  will  look 
he  would  keep  me  from  that.  Now,  stop  at  any  of  these,  trouble 
comes ;  suffer  it  to  shift,  it  will  find  rest.  As  it  is  with  the  an- 
chor, let  it  down  but  little,  the  ship  drives ;  but  let  it  down  at 
full  length,  it  will  ride  in  storms ;  then  it  is  wrestling  of  faith 
that  gets  the  blessing,  where  opposition  makes  the  soul  take 
faster  hold,  as  it  was  with  Jacob.  The  woman  of  Canaan  got 
it  thus. 

Or,  2.  It  is  because  they  look  for  another  kind  of  faith,  and 
hence  own  not,  as  the  Jews  the  Messiah ;  they  made  account  to 
have  received  him  in  state,  and  he  came  low  ;  so  men  look  for  a 
superlative  faith,  but  want  it.  But  thus  the  soul  espoused  to 
Christ,  so  long  as  marriage  covenant  lasts,  she  may  conclude  of* 
love. 

Means  8.  Do  not  fear  the  love  of  Christ  is  not  toward  you, 
because  he  hides  his  face,  and  departs  sometimes  from  you  ; 
husbands  remain  so  when  they  depart,  and  leave  the  house  for 
many  a  day  ;  and  it  is  simple  to  say  he  is  not  my  husband  now. 
So  here  the  Lord  loves  his  people,  yet  departs,  (Is.  liv.  1-7 ;) 
and  truly  it  is  very  hard  when  inward  blows,  and  sad  desertions, 
and  outward  miseries,  and  no  Christ  found,  though  sought  for. 
But  how  shall  I  then  know  and  discern  his  love  ?  Ans.  Many 
things  might  be  said  this  way,  only  one  thing  observe,  whether 
thy  love  remains  still  to  him  for  himself;  for  it  is  a  rule  that 
most  commonly  a  Christian's  purest  and  dearest  love  appears  in 
Christ's  absence  from  him.  As  it  is  with  friends,  while  with  us 
we  lore  them ;  but  when  gone,  wc  feel  that  love  more  quick  than 


r 


i  ov 


K  appi 

I 

K  he  I 


before.  Jeruaalcm  lies  in  the  du»t,  and  son  the  very  dust  is 
beloTed,  (Ps.  cii.  13.  14 ;)  and  if  it  be  so,  it  is  certiiin  we  lore 
him  because  he  loved  u.s,  and  we  eontinue  to  love  him  because 
he  continues  to  love  us ;  now  look,  then,  if  thy  love  do  not  ap- 
pear, 1.  Id  mourning  for  his  absence ;  2.  In  longing  for  his 
presence  ;  3.  In  bleaaing  him  for  a  little  that  is  left  of  himself, 
aa  seeing  eavL  want  of  him ;  and  is  not  this  for  himself,  to  have 
his  company  again,  that  though  God  givea  thee  all  other  things, 
yot  when  thou  eomest  to  consider  the  Lord  is  gime,  this  strikes 
near,  as  when  Christ  departed  away  ?  John  xvi.  6,  G.  But  be- 
cause love  may  be  benumbed  and  be  dead,  therefore  try  it  n  time 
of  parting,  and  put  tliy  heart  thus  to  it ;  if  he  be  none  of  tMne, 
then  take  thy  fill  in  thy  sin,  and  forsake  him.  No,  beloved,  here 
you  shall  see  the  heart  will  yield  and  melt,  (John  xiii.  3-6,  etc ;) 
and  it  will  say,  Lord,  let  mo  never  sin  more  against  thee,  though 
never  saved  by  thee.  And  take  it  for  a  rule,  do  not  think  the 
Lord  has  left  off  liis  love  to  you  when  you  depart  from  him,  and 
he  from  you  ;  but,  lying  in  your '  departures,  O,  that  ie  sad  !  but, 
r«tuni  again,  it  comforts  the  Lord's  heart,  especially  when  it  is 
for  himself,  not  for  peace  and  salvation,  bnt,  though  he  never 
Hayes  me,  O.  yet  I  will  look  after  liim. 

I  Means  4./Look  to  the  tender-hearledncss  of  ibe  Lord  Jesns  j 
for  (belovcQ)  all  the  doubts  of  Christians  arise  chiefly  from  this 
head,  from  a  hard  opinion  of  Christ,  which  Satan  suggests,  as  at 
first,  (Gen.  iii.  5,)  that  so  they  miglit  lake  in  his  wares.  God's 
people  do  not  know  the  tender-heartedness  of  the  Lord  Jesus  ; 

\  Satan  presents  him  only  in  wrath.      When  any  threats   are 

^oken,  all  these  are  mine,  sailh  the  soul,  etc.  And  now,  if  any 
woman  lives  with  a  man  that  is  of  a  hoggish,  cliurlisli  disposition, 
s!io  will  be  ever  doubling  of  his  love.  Men  do  not  know  it,  I 
say,  and  hence,  when  any  misery  or  trouble  comes,  ihey  grow 
jealous  of  him,  which  the  Lord  lakes  exceeding  ill.  Dcut.  i.  27. 
Qwest.  How  shall  I  know  that  tender-heartedness  of  Christ  ? 
Ahs.  By  his  carriiige  towards  men  when  he  was  here  on  earth, 
for  now  he  is  in  heaven  in  glory,  and  we  know  not  what  his  dis- 

I  position  is ;  therefore  his  life  on  earth  was  the  living  looking- 
glass  of  his  heart  forever.     In  four  things. 

1.  Never  any  came  to  him  that  he  cast  away,  whatever  their 
sorrows  or  sins  were,  but  healed  them  every  one,  if  they  came 
lo  him  wiili  their  miseries ;  for  in  healing  their  miseries  he  did 
but  show  his  readiness  lo  heAl  them  of  ihi'Ir  sin  ;  hence  Matthew 
applies  that,  (Walt.  viii.  17.)  "  He  bare  our  infirmities." 

leu  came  to  him  for  by  ends,  not  for  himself  chiefijn 
he  rebukes  them  for  il,  and  shows  he  was  more  ready  to  ^f|3 
himself  than  bread  to  them.  John  vi.  27.  J 


THE  TEN   YIBOINS.  85 

3.  Those  that  were  lost,  and  sick,  and  miserable,  and  came  not 
to  him,  he  went  up  and  down  to  seek  and  save  them,  the  '^  lost 
sheep."  Luke  xix.  10. 

4.  Those  that  would  none  of  his  love,  he  pitied  and  had  com- 
passion on  their  misery  and  sin,  as  on  them  that  were  sheep 
without  a  shepherd ;  he  mourned  for  the  hardness  of  their  hearts. 
He  wept  over  Jerusalem.  Now  look  upon  Christ  the  same  still. 
Thou  oomest  to  him  in  secret  to  take  away  all  iniquity,  to  give 
thee  himself:  tell  me,  dost  thou  think  the  Lord,  if  here,  would 
reject  thee  ever  ?  2.  But  I  dare  not  receive  him.  Ans»  Thou 
wilt  take  bread  from  him  daily,  and  he  is  more  willing  to  give 
himseUl  3.  Thou  canst  not  come  to  him,  nor  find  him,  but  only 
sometimes,  nor  see  him.  Well,  but  then  he  will  seek  thee  out. 
4.  O,  but  I  oflt  reject !  Yet  he  pities  thee  still.  O,  think  of  this 
oompassion  of  Christ,  and  make  him  as  if  present !  It  is  a 
special  means  to  establish  the  heart  in  believing. 

Means  5.  Learn  to  know,  when  you  are  bound,  not  to  give 
way  to  your  fear  of  Grod's  love,  for  sometimes  it  is  the  case  of 
many  a  precious  soul,  that  he  has  clear  evidence  of  God's  love 
to  him  ;  and  what  is  there  against  it  ?  Nothing  but  a  fear,  what 
if  I  shall  be  deceived  when  all  is  done  ?  And  hence  the  heart 
sinks  exceedingly.  As  some  women  that  have  special  love,  if 
once  they  take  a  jealousy  of  their  husband,  it  is  never  removed. 
So  here. 

Quest,  How  shall  I  know  this  ? 

Afis.  First  If  those  fears  thou  hast  drive  thee  farther  from 
Christ,  it  is  clear  you  are  then  to  cast  them  off.  Those  fears 
that  cause  sin  are  sinful ;  but  to  be  driven  from  Christ  is  sinful. 
Lake  v.  9,  1 0,  **  Lord,  depart  from  me ;  I  am  sinful."  "  Fear 
not,"  saith  Christ,  (1  Sam.  xii.  20 ;)  they  were  ready  to  cast  off 
alL  **  Fear  not,"  saith  he.  Think  of  this,  what  it  is  you  get  by 
nursing  up  those  fears  ;  they  hinder  your  joy  in  and  your  love 
to  Christ ;  your  blessing  of  Christ ;  cause  a  dead,  discouraging 
heart.  Nay,  though  they  drive  you  to  Christ  one  way,  if  they 
drive  you  from  Christ  another  way,  by  questioning  his  care,  con- 
cluding against  his  truth,  never  doubt  they  are  vile.  Matt  viii. 
26,  **  Why  did  ye  fear,  O  ye  of  little  faith  ? "  So  far,  there- 
fore, as  fear  drives  us  to  Christ,  it  is  good,  otherwise  to  be  cut  off. 

2.  If  the  Lord  has  drawn  tliy  heart  to  come  to  Christ,  and 
when  undone,  every  way  secretly  persuaded  thy  heart  that  thou 
shalt  have  help  if  thou  come,  and  by  coming  hast  received  heal- 
ing virtues  of  thy  lusts  and  vile  affections  from  the  Lord  Jesus, 
fear  not  now ;  it  is  a  sin  to  fear  I  shall  not  have  help  ;  as  (Mark 
T.  33)  the  woman  with  the  bloody  issue,  she  was  afraid  she  had 
TOL.  n.  8 


I 

L 


86  Tu 

presumed,  lience  came  Ircmbling ;  but  the  Lord  told  her,  "  No«rJ 
fear  not ;  be  it  unto  tliee  according  to  thy  faith  i "  only  thy  if 
is  but  begun  to  beul.     What  say  you  ?     Have  you  never  come  t%il 
him,  never  received  any  healtng  from  him?   That  is  hard.  S* 
it  is  80,  that  I  would  not  be  in  my  lunt  again  for  a  world. 

Meant  G.  If  none  of  these  prevail,  but  the  Lord  follows  ti 
with  fears  on  fears,  as  wave  on  wave,  then  see  if  there  be  i 
some  guile  of  spirit  in  thee  ;  i.  e.,  some  sin  you  have,  ( 
give  way  to,  if  you  had  osaurance  of  God's  love.  It  was  tliq;J 
speech  of  one  to  me,  next  to  the  donation  of  Christ  no  mercy 
like  this,  to  deny  ossurnnco  long ;  and  why  ?  for,  if  the  Lora 
had  nut,  I  should  have  given  way  to  a  loose  heart  and  life  ;  but, 
etc. :  BO  if  the  Lord  should  deal  so  with  Ihee,  it  may  be  thou 
woutdst  lie  in  thy  sina,  if  thou  hadat  peace  (here  ;  and  it  may  be 
you  have  had  it,  but  sinned,  and  not  confessed,  not  lamented,  not 
opposed.  Thus  it  was  with  David.  Ps,  ixiii.  1-4.  Hence 
when  he  confessed,  the  Lord  forgave  in  his  couecience  hts  sin. 
Men  will  withdraw  their  love  from  their  wives  if  it  make  them 
wanton,  and  deal  sharply  with  them.  So  one  that  never  restored 
oould  never  get  peace ;  some  ever  complaining,  never  settled, 
because  they  have  their  truces  with  sin,  and  would  have  peace 
^with  Christ,  and  it  can  not  be.  And/this  is  a  rule  I  have  long 
Ifaeld,  in  them  that  have  clear  light  of  the  gospel,  long  denial  of 
lassurance  is  like  fire  to  bum  out  some  sin,  and  then  the  Lord 
Iwill  B]>eak  peace.  Judg.  x.  IG.  And  therefore  take  this  counsel, 
and  God  will  trll  thee  thy  sin,  if  thou  art  desirous  that  he  should 
Snd  it  out,  but  get  this  mercy  from  him.  Zacli.  xiii.  'i. 

Means  7.  Bring  thy  heart  to  a  strait,  either  to  reject  or  M- 
ceive  him  to  be  thine ;  he  is  offered  to  be  King  and  Saviour, 
and  lord  and  hnsbajid  ;  now  thou  shalt  have  his  heart,  his  hand, 
his  Spirit,  his  FatJicr,  his  kingdom,  bis  ordinances,  his  angels, 
himself,  if  you  receive  him  ;  or  else,  if  not,  you  shall  lose  hiro  ; 
and  then  woe  to  thee,  when  any  mercy,  any  misery,  any  ordi- 
nance befalls  thee  ;  for  all  shall  suck  thy  blood,  consume  thee, 
and  fit  thee  for  eternal  ruin  ;  and  then  I  wbh,  O  that  I  had  taken 
him  I  but  then  too  late ;  therefore  rewive  him  or  reject  him. 
0,  I  can  not ;  that's  another  matter.  However,  we  propound 
these  evangeUcal  commands  thut  may  come  with  power,  and 
therefore  know,  that  if  they  do  not  now,  they  shall  arise  ogiuo 

Section  II. 

Exhort  2.  This  is  not  all  that  which  makes  you  ready  for 

Christ,  imleEs  your  love  is  set  and  fixed  on  him  ;  and  therefore 


THE   TEN    VIRGINS.  87 

look  that  it  be  ready.  I  doubt  not  but  that  there  is  glowing  in 
jour  hearts  some  love  to  the  Lord  ;  it  can  not  be  that  all  should 
be  quenched,  that  all  his  kindness  should  be  forgotten,  but  re- 
membered many  times  with  some  affliction ;  but  know  it,  if  it  be 
so,  joar  lamp  is  not  jet  in  jour  hand,  nor  your  souls  readj  to 
meet  the  Lord.  For  look  as  it  is  with  a  mighty  prince,  that  shall 
set  his  heart  on  some  poor  servant,  and  he  requires  no  portion 
bat  to  love  him  the  more,  and  she  can  not  bring  her  heart  to  love 
him  more  than  other  mean  fellows,  is  she  fit  or  read j  to  be  matched 
miU>  him  ?  So  here.  Hence,  (Matt  x.  37,)  '^  He  that  loves  fa- 
ther or  mother,"  etc  ;  then  jou  are  readj  when  jour  love  is  fit 
for  such  a  husband ;  and  therefore,  though  jou  feel  some  love 
mider  the  ashes  (when  jou  stir  up  jour  hearts)  to  the  Lord  Je- 
sus, jet  if  it  be  not  a  fit  love  beseeming  his  excellencj  and  the 
gk>rj  of  his  person,  when  jou  can  draw  out  buckets  of  love,  and 
pour  it  upon  other  things,  but  scarce  fetch  out  a  drop  for 
Christ,  and  jet  jou  hope  that  will  serve  the  turn ;  I  tell  jou  no, 
JOU  are  jet  unfit  and  unreadj  for  him.  Look  as  it  was  with 
their  offering  the  testimonies  of  love  and  thankfulness,  (Mai.  i. 
14;)  so  it  is  here.  And  therefore  m j  exhortation  shall  be  as  is 
said  in  that  psalm,  (Ps.  Ixxxvi.  7,  8,)  "  Give  unto  the  Lord  the 
honor  due  unto  his  name/*  So  give  to  the  Lord  the  love  that  is 
due  unto  him,  that  love  that  is  fit  for  him. 

QuesL  What  is  that  love  the  Lord  would  have,  which  is  fit  for 
him  ? 

Ans.  1.  Beloved,  I  hope  if  jou  think  not  jour  blood  too  dear 
for  Christ,  JOU  will  not  think  anj  love  too  much  for  Christ.  Yet 
because  I  would  not  have  jou  aim  at  uncertain  mark  and  shoot 
at  a  venture,  I  shall  single  out  that  love  which  I  hope  jour  own 
consciences  can  not  but  say  is  fit.     And, — 

1.  I  had  thought  to  have  sought  for  this  from  you,  viz.: 
Give  the  Lord  Jesus  but  that  love,  no  more  love  than  thou  hast 
(riven  to  thy  lusts,  the  Lord  will  be  contented  with  it,  (Rom.  vi. 
19,)  **  As  ye  have  jielded,"  etc.;  so  now.  But  that  it  may  be 
JOU  may  think  this  love  too  base  for  him,  yet  give  him  but  this, 
and  the  Lord  would  be  contented  with  it,  and  accept  of  it ;  and 
those  that  shall  not,  it  shall  be  their  torment  in  hell  to  think  of 
thi^  word.  O  that  I  had  given  the  Lord  Jesus  that  love  I  gave 
to  my  base  lusts  !  I  had  had  him  and  been  in  heaven  with  him. 
But  I  wholly  press  a  second. 

2.  Do  but  love  him  as  he  lovcth  thee  j  i.  e.,  you  can  not  an- 
swer the  greatness  of  his  love,  but  do  it  for  your  measure.  If 
JOU  can  not  pay  him  in  }>ounds,  yet  pay  him  in  pence,  and  this 
Li  tit  for  him.     For,  1.  lie  is  worthy  of  love  ;  there  is  beauty  in 


him  why  thou  shouldst  desire  him ;    there  i 


2.  Tliy  love  shull  hftve  i 


rii«i»Hiensi 
mtheeTg. 


in    thea.4 
,  (2  Tim.  ir.  8 ;)  he  neT«« 


Helov 


i  thee  first  with  hlB  1 


o  me,  that  b»  1 


can  huvc  recompense  li 

own  love  ;'now  that  a  unrcaiionitble  not  to  reflect  his  beamB,a 

return  him  his  own  again  in  similitude,  if  not  in  parity. 

Qtteit.  Wherein  appears  the  love  of  the  Lord  l( 
I  may  see  how  I  manifest  the  like  love  (o  him  ? 

Am.  He  lialh  ioved  thee  more  than  himself,  more  than  Ml  ] 
own  honor  —  for  "he  made  himself  of  no  reputation,"  (Philip.  I 
ii.  7  ;}  more  than  his  own  comforts — he  Icfl  the  bosom  of  a  Fa- 
ther, and  bore  the  wrath  of  a  Father  for  thee ;  more  than  his 
own  life  —  he  saw  thy  neck  upon  the  block,  and  God's  ax  up  to 
give  the  bloody  and  fatal  stroke,  and  he  came  in  tby  room,  and 
loveil  thy  life  more  than  his  own,  lost  his  own  before  one  hair  of 
thy  head  should  perish,  though  he  knew  thee  a  traitor  to  God 
and  an  enemy  to  bimfeir.  Rom.  v.  10  ;  Rev.  i.  5,  d.  If  this  be 
not  thus,  woe  to  the  living,  woe  to  the  dying.  What  art  thou 
but  a  sad  spectacle,  hung  up  in  thy  chains  in  this  world,  for 
angels  in  heaven  to  see  and  tremble  at,  and  for  devils,  eins,  and 
eternal  sorrows,  like  fowls  of  heaven,  to  prey  upon  ?  Now, 
is  it  not  tit  that  thou  shouldst  love  him  more  than  ihyaelf ;  his 
I  honor  more  than  thine  own ;  nay,  more  than  thy  Ufe  ?  Rev.  iiL 
11.  I  have  known  them  whom  the  Lord  hath  revealed  this  love 
to,  that  have  thought  it  too  little  to  do,  and  hence  have  wished 
they  had  been  bom  in  tbosB  times  that  they  might  have  laid 
down  their  lives  for  him.  Wlierc  is  now  this  love  ?  ^Qo^^jia^ 
selHoye  swallow  mmll  ?  l^ord,  what  setf-seeking,  self-serving, 
Belf^inding,  self-honoring,  self-pleasing,  and"  iHe^  Lord  himaelf 
and  iSTSVffiUrgo^asif^BJfe  were  no  Christ,  or  in  him  no  love  I 

2.  Hq  hath  loved  thee  when  he  might  have  passed  by  thee, 
and  loved  others  that  might  have  won  the  Lord  towards  them  (I 
speak  after  the  manner  of  men)  rather  than  thee  ;  men  of  greats 
er  place,  srcaler  giAs  and  parts,  greater  pomp  in  the  world ;  but 
(Rom.  ix.)  Jacob  shall  be  loved,  Esau  hated.     He  hath  passed 
by  kings  with  their  crowns,  and  now  set  his  heart  on  thee,  a  babe, 
when  wise  ones  knew  him  not ;  foolish,  when  prudent  ones  see 
him  not;  weak,  when  strong  and  mighty  receive  hun  not.     Yea, 
as  the  apostle  speaketh,  (I  Cor.  i.  28,)  "  13asc  thing^and  ihioglP' 
which  are  not"     God  hath  made  thee  nothing  in  tliine  own  eyeiifl 
Behold  his  love,  and  now  do  the  like  for  him.     It  may  be  boi^9 
time  thy  carnal  eye  sees  more  glory  in  the  creature  than  in  Chria^fl 
more  in  the  honor  of  man  than  in  the  honor  of  a  Clirist.  e 
and  hence  mightst  set  tliy  hoart  on  them  rather  than  o 
because  strongly  lempl«d  so  lu  do,  and  it  may,  al'ter  gome 


THE  TEN   VraOINS.  89 

be  saved  at  last,  yet  pass  bj  them,  and  set  thy  heart  only  on  him. 
Wc  judge  of  a  friend  by  the  times  of  trial,  and  of  a  Christian  II  w 
by  a  time  of  temptation.  Now,  a  Balaam,  a  witch,  may  not  dare,  ]l  K 
in  time  of  temptation,  to  fall  into  it.  O,  get  one  strain  higher, 
and  go  one  step  farther  than  a  witch ;  though  I  might  let  my 
heart  loose  after  the  world,  I  will  not  love  it ;  the  love  of  the  Lord 
deserves  it,  the  love  of  the  Lord  constrains  me  to  give  my  love 
to  him,  and  not  to  the  world,  though  I  might  hide  it  and  have 
pardon  for  it. 

3.  He  loves  thee  although  thou  wrongest  him,  (Is.  xliii.  22- 
26 ;)  when  he  is  so  wronged  that  he  is  ready  to  give  thee  up ; 
yet,  (Hos.  xL  8,  9,)  "  He  is  Grod,  and  not  man."  Nay,  which  is 
much  more  wonderful,  where  sin,  there  grace  abounds.  Hence 
David  makes  this  an  argument,  (Ps.  xxv.  11,)  "  Forgive  because 
it  is  great."  And  hence  Moses,  (Deut  xxxiii.  9,)  "  Because  it 
is  a  stiffnecked  people."  O,  therefore,  love  him,  though  he  smites 
thee,  though  he  forsakes  thee,  wherein  he  may  seem,  but  indeed 
doth  no  wrong  to  thee,  but  love  thee  ;  chastisement  is  part  of  tlie^ 
portion  of  sons,  not  of  bastards.  Heb.  xii.  6,  8.  Buy  do  as  that 
woman  when  she  came  to  the  stake,  gave  away  her  clothes,  some 
to  one,  some  to  another  —  "  Now,  farewell,  friends  and  world, 
welcome  love,  Christ."  So,  if  the  Lord  comes  to  take  away  all 
from  thee,  the  child  of  thy  body,  the  husband  of  thy  youth,  the  ; 
wife  of  thy  bosom,  the  comforts  of  thy  life,  provisions  from  thy  • 
family,  bread  from  thy  mouth,  bid  farewell  to  them,  give  them 
into  the  Lord's  hands,  and  now  say,  welcome  Christ.  It  is  usq^^ 
for  Christians  at  first  conversion  and  espousing,  the  Lord  loves 
them  dearly,  and  tenders  them,  shows  nothing  but  love  to  them, 
and  then  their  love  is  fresh ;  afterward  come  hard  frosts,  and 
winter  storms,  and  cold  blasts  of  displeased  afflictions ;  now  the 
soul  apprehending  anger,  and  nothing  else,  it  grows  discouraged, 
so  dies.  When,  if  it  could  stay  and  wait,  it  should  see  all  from 
love,  and  doing  it  the  greatest  good.  O,  remember  this ;  he  doth 
afflict  me ;  he  doth  depart  from  me,  he  doth  fear  me  with  hell, 
yet  I  will  love  him  never  a  whit  the  less.  Though  the  Lord 
buries  all  the  blessings  he  gives  me,  yet  my  love  shall  live,  and 
if  it  do  fall,  it  shall  arise. 

4.  He  loved  thee  when  in  thy  low  estate,  (Ps.  cxxxvi.  23 ;) 
even  when  as  no  eye  pitied  thee,  (Ezek.  xvi. ;)  nay,  when  thou 
wert  vilest,  at  the  hight  of  thy  sin,  under  deepest  depths  of 
misery  and  straitest  captivity,  after  friends  had  almost  ceased 
to  counsel,  word  and  spirit  could  do  no  good,  after  conscience 
had  warned  thee.  O,  love  him  when  he  is  in  his  lowest  estate, 
when  his  enemies  persecute  him  and  his  seeming  friends  forsake 

8* 


90  TUB   PARABLE   OF 

I  him.     Before  you  came  to  this  land,  you  thought  Christ  imd  pi 
llBCCUtion,  ClirisI  anil  ihe  meanest  tondition.  nay,  Christ  and  deai 
Iwould  be  sweeL     Tlic  Lord,  it  may  be,  doLh  or  will  try  yoo^ 
jllovc ;  and  here  you  find  Christ  and  losses  in  eslate,  Christ  and 
llcrosses  in  your  family,  Christ  and   many  fears   and   toils   aod 
Ucares.     Do  you  love  him  now  as  well  as  ever  you  did  for  hD 
Ikhis  ?  /  O,  never  was  my  heart  worse.     1  doubt  not  but  a  dis- 
'oerning  Christian  may  see  how  all  the  world  is  ^iiainBt  Christ; 
nay,  many  traitors  in  his  own  family,  who  love  the  bag  more 
than  Christ ;   many  foolish  virgins,  who  love  their  sleep  And 
sloth  more  than  Christ ;  nay,  the  hearts  and  sjiirils  of  his  own 
friends  declining,  that  there  is  not  that  life  of  Christ,  that  pres- 
ence and  savor  and  power  of  Christ  in  hearts,  in  prayers,  m 
livQE,  and  no  complaints  of  tliia.     Now  is  the  fittest  lime  of  love, 
when  no  eye  sees,  when  no  heart  loves  him  or  cures  for  him. 
Ps.  cxix.  126,   127,  "Therefore  I  love  thy  commands ;  "  when 
he  is  shut  out  of  every  heart,  when  none  to  receive  him,  if  any 
love  it  will  appear  now. 

5.  He  doth  love  thee  constantly  every  moment.  John  xiii.  1,  3. 
He  halJi  thee  every  moment  in  his  bosom,  every  moment  thou 
art  sinning  and  lie  is  pardoning.  Sin  and  Satan,  and  hell  and 
wrath,  are  every  moment  waiting  to  hurt  iliee,  and  he  is  every 
moment  vratching  over  thee,  redeeming  of  thee.  Every  moment 
Bin  and  justice  cry  against  thee ;  and  yet  ho  is  continually 
"making  inicrcession  for  thee."  la.  xxvi.  2,  3.  Every  moment 
he  is  blessing  when  thou  art  sinning.  O,  the  unknown  love  of 
the  Lord  Jesus.  O,  these  fits  of  love  are  not  fit  for  him.  A. 
man  every  moment  wanning  him,  but  still  is  cold,  it  is  a  sad  sign 
that  dealh  is  near.  You  can  love  him  sometimes  in  a  sermoiii 
but  soon  afler  cold  again;  or  in  a  sacrament,  and  presently 
heart-dead  again :  or  afler  answer  to  prayers  mid  some  speciM 
deliverances,  and  then  the  heart  ie  unaftecled  again,  and  a  Itltle 
pang  of  love  roust  content  Christ.  If  he  ccascih  one  momeat 
to  love  thee,  and  to  manifest  it  to  thee,  then  cease  to  love  him; 
if  he  ceascth  not  to  love  thee  dearly,  never  t«  leave  thee,  0| 
then  ever  love  him. 

Object.  Dut  we  have  such  distractions  and  cares. 
AtU.  Men  in  love  will  follow  (heir  work,  and  women  will  do 
the  housewifery  of  the  house,  and  yet  love  is  at  no  time  to  seek 
to  their  husbands  :  and  shall  the  Lord  have  less  ? 

G.   He   loves   ihee  with   an   unmeaBiirable   love.   Rom.  v.   20^ 
"^Vhere  sin  there  gra**  lialh  alwunded."     Hence  (K|ih,  ii.  S,  " 
"love"  and  "great  love."     Verse  7,  "  Eicceeding  riches  of" 
grace."     For  there  is  in  Christ,  — 


\ 


] 


THE   TEN   YIROINS.  91 

1.  A  ggaledjcnre.  One  man  loves  another  exceedingly,  as 
Jonalhan  did  David.  Now,  he  hath  the  perfection  of  all  human 
or  angelical  love  toward  his  people  put  in  him. 

2.  Uncreated  love,  infinite  love  of  a  God,  and  hence  it  is  un-  1 
measurable.     He  thinks  nothing  he  doeth  too  much,  nothing  he  | 
gives  too  dear.     Hence,  when  world  is  slain,  Satan  cast  out, 
when  he  is  oat,  sin  must  out ;  when  some  sins  are  removed,  the 
rest  must ;  when  they  are  out,  then  death  must ;  when  death, 
then  helL     And  when  there  is  no  life,  no  grace,  he  works  it ; 
it  decays,  he  restores  it ;  it  can  not  act,  he  quickens  it ;  it  can 
Dot.  doth  not  grow,  he  waters  it.     He  hath  given  thee  the  earth, 
and  the  days  of  peace  and  patience ;  these  are  too  little.     He 
calls  thee,  and  when  thou  canst  not  come,  draws  thee,  and  gives 
thee  pardon,  that  is  tog  little.     He  gives  earth  to  thee,  that  is 
too  little,  (for  they  are  made  co-heirs  ;)  he  gives  promise  to  thee, 
that  is  too  little ;  he  gives  himself  and  Spirit,  and  can   he  do 
more  ?     Yes  ;  we  can  not  drink  in  all  that  goodness  and  love  ; 
hence  he  gives  eternity  to  thee,  and  he  shall  more  and  more  I 
enlighten  l^ee ;  not  only  let  thy  soul  live  to  hless  him,  but  thy  | 
poor  body,  and  every  dust  of  it,  to  be  raised  up  to  glory  with  / 
him.     What  the  Lord  promised  to  Abraham,  "  In  blessing  I  will 
bless,"  that  portion  is  thine.     O,  now  love  him  without  measure. 

**  O,  how  I  love  thy  law ! "  How  did  David  love  it  ?  I  can  not 
tell ;  but  if  he  loved  the  word  of  Christ,  then  much  more  the 
person  of  Christ,- the  presence  of  Christ,  everlasting  fellowship 
with  Christ  O,  take  heed  of  giving  Christ,  and  measuring  out 
onto  Christ  his  portion,  his  allowance,  that  when  the  Lord  comes 
to  you  for  more  love,  (as  he  doth  daily,)  you  give  him  that  answer 
which  many  do  in  their  practice  —  you  have  let  him  have  as 
much  as  you  can  ;  so  that  you  can  not  spare  any  more  from  your- 
selves, from  a  base  world,  from  wife  and  child  and  creature,  from 
a  slothful  course ;  you  hope  the  Lord  will  accept  of  that  little 
he  hath.  I  confess  that  a  little  water  in  a  spring  is  better  than 
much  that  comes  by  land  floods ;  but  be  sure  it  be  a  spring,  else 
not  accepted.  Beloved,  time  was  you  lived  without  Christ,  did 
nothing  for  him ;  now  you  do,  and  what  thou  dost  this  year, 
didst  last  year,  and  no  more.  Will  you  thus  stint  the  Lord  ? 
Either  do  more,  give  more,  or  mourn  you  can  not.  O,  one  life, 
one  heart  is  too  little  for  him.  It  hath  put  me  to  sad  fears  of 
many  men's  estates  to  see  this  frame,  a  world  of  sin  without 
measure  every  day.  Where  is  the  Christian  that  loves  the 
Lord  every  day  ?  How  can  any  tlien  say  much  is  forgiven,  when 
they  do  not  love  much  ? 

7.  He  loves  thee  now  in  glory,  there  hath  prepared  a  place  for 


9S   ■  THE   PARABLE   OF 

thee,  (Jolin  xiv.  1-3,)  where  he  longs  for  thee.  John  TviL  1 
24.  You  know  Phunioh's  butler,  when  exulted  to  his  plttc«,  for- 
got poor  Jaseph.  One  would  ihink  now  the  Lord  Jeaus  i 
glory,  and  hath  God,  and  angels,  and  hia  kingdom,  to  «>nt(nit  J 
him,  he  shall  never  look  after  euch  a  worm,  such  a  poor  helplei 
creature  as  thee.  But,  as  the  High  Priest  carried  .the  name 
on  hia  breast  and  precious  stones,  so  the  Lord  Jesus  hath  ihj 
name  writ  upon  his  very  heart.  O.  now  love  him  when  he 
ejallB  thee  to  glory,  lo  give  the  kingdom  of  heaven  on  earlli 
fwith  peace  and  quietness.  When  Germany  lies  in  blood,  and 
I  eastern  churches  slain  by  the  dragon,  devoured  by  ihe  Turk, 
when  England's  lights  and  lamps  are  going  out,  no  people  have 
such  peace,  sucli  glory,  in  bo  small  a  time.  Beloved,  now  where 
is  love?  The  churches  of  Christ  never  lost  their  love  so  maiA 
as  when  tliey  had  their  peace,  and  have  been  sixteen  hundred 
years  o-learning,  by  afllictions  and  persecutions,  how  to  enjoy 
their  peace,  and  to  have  their  lovo  smell  aa  sweet  as  when  beaten 
most,  and  yet  have  not,  but,  liko  the  globe  without  the  cross  in 
the  emblem,  rolhng  and  running  farther  and  farther  from  God, 
t'w  truce  quits.  0,  unreasoaable,  lo  lovo  him  least  whom  be 
TWlflers  most.  Does  not  prayer  grow  cold  for  the  name  of' 
Christ  ?  Then  love  grows  cold.  Does  not  plenty  of  means  make 
thy  soul  slight  means  ?  When  you  went  many  miles  to  hear,  and 
had  eutarce  bread  at  home,  O,  you  thought,  if  once  you  had  ench 
liberties ;  but  when  they  are  made  yours,  now  what  fruit  ?  Doet 
not  fail  in  affections  to  saints  ?  O,  lovo  dies  1  Clii'ist  deals  not 
BO  with  lliee,  and  who  knows  but  iji  rocks  and  mountains  of  the 
wilderness  thou  mnyst  lament  those  evils  which  peace  breed* 
now?, 

S.  He  loves  thee  so  as  when  any  evil  touches  thee,  lie  has  m. 

feeling  of  i(,  and  ia  grieved  at  it,  (Judges  x.  16;  Is.  Isiii.  9  ;) 

nay,  ho  then  comforts  thee  most,  boih  in  them  and  by  tbeia* 

John  xiv.  27,  "  Not  a^  the  world  gives  pc-ace,  so  I  give  it  tft 

^K  you."     O,  then,  grieve  thou  for  those  evils  that  betide  him|: 

^L        the  wrongs  that  others  oifer  him,  but  especially  the  unkindneat- 

^H        thy  own  eoul  shows  him.     Hark  v.  3,  He  "mourned  for  tlM'; 

^H        Ikordoess  of  their  heart."     Eph.  iv.  2d,  30.  "  Let  no  corrupt 

^H        communication  proceed  out  of  your  mouth."  and  "  grieve  not 

^^B        the  Holy  GhosL"     Heb.  iii.  10,  "  Forty  years  long  was  1  grieved 

^H        because  they  erred."     I  confess  you  will  wrong  him,  but  will 

^H        you,  must  you  be  impenitent  too?    Did  his  enemies  grieve  him 

^H        on  earth,  aud  shall  Ills  friends  grieve  him  in  lieaveo,  and  tW. 

^H         sorrows,  no  secret  tears  ?    Is  there  no  good  nature  ?    But  wb 

^H         is  (here  no  spirit  of  mourning?    It  maybe  many  n  day 


I 


i 


him 
1  M.  4 


THE   TEN   VIRGINS  93 

week  bast  tboa  grieved  him,  and  not  a  sign  to  any  purpose 
to  ease  thee  of  thj  sin,  but  what  has  eased  thee  in  thj  sin.  O, 
now  comfort  bis  heart  again  after  thou  hast  most  grieved  him ; 
comfort  his  spirit  that  is  dying,  sighing  in  thee ;  as  he  comforts 
thee  by  tby  troubles,  comfort  him  by  making  a  right  use  of  all 
thy  sins  to  be  more  humble,  -more  vile,  to  love  him  the  more, 
and  love  thyself  the  less,  as  the  prodigal  son.  Luke  xv.  18, 
20,  24. 

9.  He  loves  thee  so,  that  though  he  departs,  he  will  not,  does 
not  stay  long  from  thee,  though  you  may  think  it  long.  Is.  liv.  7. 
Hence  it  is  wonder  to  see  when  heart  gone,  love  lost^  life  lost, 
yet  suddenly  thou  art  brought  down  on  thy  knees.  O,  it  is  the 
Lord  that  does  it !  Thou  wast  in  sorrow  of  heart,  he  did  not 
stay  kmg,  but  came  and  comforted  thee  ;  thou  wast  in  thy  sins, 
it  was  not  long  but  he  delivered  thee ;  thou  wast  in  want  of 
knowledge  of  him,  it  has  not  been  long  but  that  he  has  re- 
vealed the  Lord  to  thee;  thou  hast  been  in  afflictions  and 
troubles,  it  has  not  been  long  but  he  has  heard  thee ;  so  give 
him  the  like  love.  I  know  you  will  fall  from  him  in  love, 
in  delight,  in  care;  but  do  not  stay  long  from  him.  Some- 
times the  baits  of  the  world  will  draw  thee  from  him  when 
thou  hast  thy  ease  and  peace ;  O,  think  it  was  better  with  me 
once  than  now  I  when  fears  drive  thee  from  him,  yet  return. 
1  Sam.  xiL  21,  22.  O,  here  is  that  which  hardens  hearts,  breaks 
your  peace,  and  grieves,  the  Lord,  so  as  he  is  forced  to  send  many 
sad  afflictions,  b^^use  you  lie  in  your  falls.  O,  be  not  long,  nor 
far  from  him.  He  returns  to  thee  when  thou  art  most  unkind 
to  him ;  return  when  he  is  ever  kind.  He  returns  to  thee  though 
he  has  no  need  of  thee ;  thou  hast  of  him.  ^'  He  will  not  leave 
thee."     O,  leave  not  him ! 

10.  He  has  from  before  all  worlds  loved  thee,  when  no  reason 
for  it.  Jer.  xxxi.  1-3.  Thou  hast  neglected  to  love  him  long, 
all  thy  youth,  nay,  it  may  be  all  thy  life ;  O,  you  beloved  of  the 
Lord,  begin  to  do  it  now,  when  there  is  all  reason  for  it,  when 
heaven  caidls  for  it,  earth  calls  for  it,  ordinances  plead  for  it.  Spirit 
saith  come,  and  calls  for  it  too.  It  may  be  thy  life  is  not  long. 
What,  not  yet? 

Quett,  But  how  shall  I  come  to  do  this,  thus  to  love  the 
Lord? 

Afu.  The  Lord  only  can  plant,  can  water  this  grace;  yet 
because  the  Lord  does  it  by  means,  I  will  give  you  some 
now. 

I.  Labor  to  find  out  the  true  sweetness,  and  to  taste  the  bit- 
terness Off  the  deceitful  sweetness  of  all  creatures ;  for  this  is  a 


rule  in  reason,  a  tnim's  affe«liona,  like  etreama,  must  run  some 
way ;  and  it  ie  a  rule  in  theology,  slop  ibe  affections  from  run- 
ning  to  Ihe  craalure.  and  in  a  sincere  heart  it  will  run  unto 
\Chri8t,  (Hob,  ii,  6,  7,)  if  it  be  from  all  creatures.  Now,  then, 
the  affection  is  turned  from  the  creature,  when  it  finds  the  bit- 
terness of  the  deceiving  sweetness  of  it;  and,  secondly,  finds 
out  t)ie  real  sweetness  of  it;  for  make  it  as  a  rule,  when  a 
man's  heart  can  not  Io\'e  Christ,  (unless  it  be  when  it  ia  be- 
numbed,) it  is  because  he  has  somewhat  else  to  joy  his  heart  ; 
row,  let  the  creature  yield  you  no  more  joy,  and  Chrisl  has  your 
love  ;  indeed,  you  may  and  must  joy  in  the  real  sweetness  of  it, 
and  this  will  increase,  and  not  diminish  your  love. 

Queit.  Wliat  b  the  real  sweetness  of  the  creature  ? 

A?u.  rhrigt'a  Incp..  O,  see  this !  if  Christ  should  not  love 
thee,  would  not  thy  life  be  death,  thy  salvation  from  many  dan- 
gers be  damnation,  thy  friends  miserable  comforters,  thy  joys 
Borrows?  What  good  would  any  thing  do  lliee  if  thou  hadst 
these  thoughts — all  these  I  have,  but  wrath  with  them?  What 
comfort  can  a  man  take  in  his  feast,  if  news  were  then  brought 
that  aAer  it  is  done,  you  must  go  to  the  stake  to  be  burnt  ?  You 
that  joy  in  your  pastimes,  one  frown  of  Clirist  would  blast  all. 
O,  see  this !  Psatm  Ixiii.  "  Thy  loving  kindness  is  heller  than 
life;  in  thy  favor  is  life."  Now,  joy  for  llus,  and  ihis  will  knit 
your  heart  nearer  to  him.    For  Jesus'  sake,  ponder  this  point. 

Now,  2,  Taste  the  bitterness  of  the  sweetness  remaining  now 
it  is  distilled ;  and  Satan  shows  a  threefold  sweetness,  before,  in, 
and  afler  the  enjoying  of  it. 

Now,  1.  Before,  remember  how  Ihey  have  drawn  away  and 
held  thy  heart  from  God,  done  thee  more  hurt  than  all  afflic- 
tions ;  many  a  sweet  smile  haJst  (hou  had  from  God,  but  for 
them. 

2.  In  the  enjoying  of  it,  it  is  sweet;  but  when  it  ia  sweet  lo 
thee,  it  is  then  most  hitter  to  Ihe  heart  of  God  ;  when  thy  joy 
is  kindled,  the  Lord's  sorrow  is  stirred  up  and  provoked, 

3.  After;  1.  It  will  draw  ihy  heart  from  God;  and,  2.  It 
will  be  hitter  io  thy  belly  at  last.  Whatever  sweetness  draws 
thee  from  the  love  of  Christ,  O,  it  will  be  bitter.  Rom.  vi.  21. 
Chew  npon  this,  and  see  if  any  thing  here  be  worthy  of  your 
joy,  and  if  not,  then  return  to  your  first  husband. 

II.  Taste  the  all-sufficiency  of  the  love  of  Christ,     A  woman 

that  is  not  content  with  her  husband's  love,  she  will  not  love  him 

.    ns  it  is  fit.     Ho  when  other  lbinf;s  make  love  to  us,  and  the  lord's 

j    love  ia  not  enough,  (CanL  i.  4.)   "  More  than    wine."     Hence 

•*  the  upriglit  love  thee."     Do  but  sit  down  juid  think  what  tha 


THE  TEN   yiBOINS.  95 

is :  if  once  be  loves  thee,  whatever  he  can  he  will  do  for  thee ; 
he  will  order  all  thy  Hfe,  not  one  thing  shall  hurt  thee ;  every 
thing  in  providence  shall  work  for  thy  glory,  sins,  sorrows,  etc., 
so  as  thou  shalt  say  his  denials  are  better  than  his  gifts,  his  blows 
better  than  smiles,  his  withdrawings  better  than  his  presence,  these 
evils  better  than  joys,  and  when  once  he  loves  me,  he  will  never 
leave  me ;  that  come  life,  come  death,  I  am  safe.  O,  taste  this  ! 
III.  See  the  Lord  Jesus  now  as  he  is,  and  in  truth  this  were 
enough  to  make  any  profane  heart  love  him,  much  more  a  saint 
espoused  to  him ;  but  the  Lord  has  hid  himself  from  their  ejes. 
Shall  he  be  so,  is  he  so  from  yours  ?  1  Pet  i.  8,  "  When  seeing 
not  with  bodily  eyes,  but  with  faith  ye  love  him."  1  John  iii. 
1-3,  "  We  shall  see  him  as  he  is."  Why,  suppose  the  day  of  I 
doom  was  come,  Christ  in  the  clouds  and  all  creatures  before  him; 
all  angels  ministering  to  him,  in  all  the  glory  of  his  Father  ;  Of 
then,  the  love  of  Christ ;  O,  one  smile,  one  word  of  Christ  would 
be  precious !  Lord,  that  men  should  be  in  a  dream !  See 
Christ  a  little  higher  set  in  his  throne,  a  place  more  glorious, 
though  less  seen,  in  all  the  glory  of  his  Father,  all  mighty  angels 
ministering  to  him,  all  the  world  put  into  his  hand,  doing  what 
he  will,  and  all  he  will ;  why  will  you  not  love  him  now  ?  Is  tlie. 
gor^pel  a  fable  ?  Say  so  if  it  be,  then  love  him  not  if  you  can. 
When  Simeon  and  the  wise  men  saw  him,  though  but  in  his 
abasement,  they  honored  him ;  much  more  now  if  they  see  him  in 
glory.  It  is  a  question  whether  the  beams  of  the  sun  are  fire. 
Some  demonstrate  it  thus :  Take  a  glass  and  gather  together  the 
beams,  it  burns.  Therefore  so,  if  you  would  see  so  as  to  be  af- 
fected, gather  together  the  beams  of  his  glory  and  love  ;  thus 
you  see  the  means  to  get  fit  love ;  and  if  it  be  lost,  O,  now  get  it 
again,  lest  the  Lord  strain  for  it,  else  you  are  not  fit ;  and  if  it 
be  not  any  love  that  sufiUces,  much  less  no  love,  as  in  many  of 
you  ;  but  consider,  (1  Cor.  xvi.  22,)  "  He  that  loves  not  Christ, 
let  him  be  accursed."  O  that  this  might  be  won  from  you !  O, 
little  love  goes  out  to  Christ ;  who  sees  it  not  ?  Ordinances  of 
Christ,  men  are  weary  of  them ;  the  truths  of  Christ,  despise 
them ;  the  servants  of  Christ,  they  quarrel  with  them.  Kow, 
recover  your  love  ;  the  Lord  help  you  so  to  do. 

Section  III. 

JSxkart.  3.  To  do  the  work  of  Christ,  to  be  daily  at  it,  and 
finishing  of  it ;  for  look  as  it  was  with  the  head,  it  is  so  with  all 
the  members  that  are  to  remain  a  while  in  this  life,  they  have 
tome  work  to  do  for.  the  Lord ;  some  common,  some  special  work ; 


» 


96  TDK   l-AUABLE   OF 

and  whOD  tliat  is  done,  now  they  are  ready  to  return  home  agtuih 
Hence,  (John  xvii.  4,  5,)  "  I  Iiuve  fiiii^lied  the  work ; "  and  noiy 
he  elands  at  the  door  and  knocks,  niid  is  ready  for  enlranoe. 

*•  Now,  glorify  mc  with  ihyeelf,"  and  you  shall  tiiid  a  faithfdl 
heart  wilt  neither  be  willing  oor  ready  lo  go  till  ihis  is  done. 

Qiwt.  What  in  this  work  I  am  to  do  ? 

Aiu.  I  have  answered  thia  elsewhere  at  large,  yet  these  lw» 
tilings  I  wonld  say  :  — 

I.  That  a  man's  chief  work  lies  not  in  facile  duties;  for 
though  grace  and  Christ's  Spirit  make  duties  easy,  his  yoke  easy, 
yet  there  is  a  contrary  spirit  that  will  make  them  hard  and  diffl* 
cult  at  firsl. 

~  2.  Lest  I  should  leave  you  unsatisfied  altogether,  we  shall  fiod 
a  Christian  life  is  carried  with  a  double  motion  :  1.  In  seeking 
of  God  in  his  ordinances ;  2.  Or  in  walkini;  with  God  out  of 
his  ordinances  ;  these  are  joined  together.  Gen.  vi.  8,  9,  Noah 
fotmd  grace,  hence  sought  it,  though  not  in  the  eyes  of  the  world  ; 
and  hence  Noah  walked  with  God-  Hence  we  see  Christ  was 
some  time  in  the  mount  alone,  some  time  abroad,  going  up  and 
down  doing  goofl.  Moses  in  the  mount  and  in  the  camp  too. 
Now,  look  as  before  a  man  is  justified,  his  chief  work,  then,  is  to 
seek  God  in  his  onliuances  for  ft.£rincijilei  so  a  sonl  now  e»- 
poused  to  Christ  is  to  walk  wTili  Christ.  Now,  walking  implies 
constant  following  of  another,  or  u  continual  work ;  so  Christ  has 
work  for  you  every  moment.  Hence,  in  every  company,  time, 
place,  temptation,  inquire  thus :  Am  I  not  like  lo  lose  toy  time, 
my  heart,  Christ's  honor?  What  work  hss  Christ  for  me  to  du? 
Hold  here,  for  here  lies  your  work.  Look  as  an  ambitious  man 
asks,  How  serves  this  for  my  honor  ?  and  Satan,  how  he  may 
t  dishonor  Christ ;  so  do  you  ask,  bow  yoii  may  honor  him. 
Bom.  vi.  19,  "As  you  have  given  yourselves  instruments  of 
iniquity,"  etc.  And  now  because  we  live  in  times  and  places 
wherein  men  have  so  much  work  of  their  own  lo  do,  that  Christ 
is  neglected,  wherein  very  few  walk  with  God.  Hence  men, 
taking  men's  examples  for  patterns  and  copies  of  their  course, 
content  themselves  to  do  as  others  do.  And  this  being  a  close 
act,  tuainly  consisting  in  what  is  unseen,  and  because  men  are 
apt  to  put  ofl'  Christ  with  desires,  and  serve  Saian  indeed,  and 
because  apt  to  resolve  all  religion  into  some  two  or  three  duties 
or  graces,  and  because  men's  hearts  are  catching  at  comforts  and 
promises  ;  but  commands  tedious  and  burdensome  —  1  shall  press 
this  upon  these  motives ;  only  here  let  me  premise  when  I  prCM 
you  to  this,  it  b  not  to  a  covenant  of  works,  as  though  you 
act  yourselves,  but  we  look  to  Christ's  blood  and  Spirit  to 


'^ 


THE   TEN   YIBGINS.  97 

tliiiigs.    I  speak  to  ihem  under  grace,  who  have  the  Spirit  with- 
oat  and  faith  within  to  act  and  carry  them  here.     But,  — 

Motive  1.  Whose  work  will  you  do  ?  You  can  not  cease  to  do 
Christ's  work,  but  you  must  do  your  own  work,  (I  speak  not  for 
idleness ;)  L  e.,  you  must  serve  your  lust.  Now,  consider  what 
good  did  thyself  ever  do  thee  ?  nay,  Satan  never  such  as  thy  own 
self.  And  will  you  fall  down  to  such  an  image  ?  Shall  thy 
lusts  have  content  more  and  rather  than  Christ  ? 

2.  Consider  the  Lord  will  take  care  and  charge  of  thee,  to  do 
thy  mork,  to  bring  about  thy  ends  for  thee,  do  but  thou  do  his. 
Martha  was  cumbered  about  many  things,  hence  forsook  the  bet- 
ter part ;  so  men  neglect,  forget  Christ's  work,  because  of  so 
many  distractions  of  ^eir  own.  What  will  become  of  my  hun- 
dred talents  ?  What  will  become  of  my  wife,  child  ?  Now,  do 
yon  take  care  of  the  Lord's  work,  take  that  for  your  charge, 
and  the  Lord  will  take  charge  of  you.  The  best,  readiest,  and 
only  way  to  have  your  own  ends  is  to  seek  the  Lord's  and  forget 
your  own.  As  in  Solomon,  his  great  work  and  care  was  to  rule 
a  state  well,  and  the  Lord  gave  all  the  rest.  Set  thy  face  to  the 
sun,  and  these  shadows  will  follow  you.  The  servant  takes 
charge  of  his  master's  work,  and  he  need  not  trouble  himself  for 
meat  and  drink,  and  e  contra, 

Firtt.  There  shall  not  any  evil  hurt  thee,  whereas  else  thy 
good  things  shalL  Is.  xxvii.  3. 

Secondly,  All  creatures  in  heaven  and  earth  shall  serve  that 
man  that  serves  his  Gk>d,  (Hos.  ii.  21,  23;)  whereas  else  they 
groan  under  thee. 

Thirdly,  Angels  shall  come  out  of  heaven  to  guard  thee. 

Fourthly,  Nay,  the  Lord  Jesus  himself  shall  stand  at  the  top 
of  the  ladder,  that  when  every  thing  else  shall  leave  thee,  he 
shall  then  bring  the  best  wine  at  last ;  he  will  be  a  portion  to 
thee.  Ps.  xvi. ;  Phil.  iii.  8. 

3.  Consider  that  the  more  difficult  any  duty  is,  the  more  sweet- 
ness shall  you  receive  if  you  break  through  it ;  men  plead  diffi- 
culty, I  plead  gain.  Hence  he  that  overcomes  shall  eat  of  the 
hidden  manna.  Hence  never  any  so  comforted,  honored,  as 
Christ ;  because  never  any  went  tlirough  so  hot  a  work  for  the 
Father  as  Christ.  Phil.  ii.  You  plead  the  difficulty  of  a  Chris- 
tian life,  and  taste  not  the  sweetness  of  that  life.  If  you  can  do 
no  more  than  what  is  easy  and  pleaseth  self,  the  Lord  will  never 
let  you  taste  the  sweetness  of  pleasing  him.  Have  you  not 
sometimes  found  your  hearts  dead  to  prayer  ?  Yet  you  fell  to 
it,  and  then  would  not  but  have  took  the  season  for  a  world. 

4.  Consider,  let  the  duty  be  to  nature  impossible,  yet  the-  Lord 

VOL.  II.  9 


I 


is  at  hand  to  help,  even  when  no  stren^h.  la.  xl.  29.  Ntij 
(Heb.  xi.  34,)  "  Out  of  weakness  were  inadi;  strong," 
bud  no  Clirist,  no  Spirit,  no  promises  to  assure  you  of  hi  _  _ 
might  then  cease  tiding,  and  say.  It  is  impossible  I  should  ever 
overcome  such  evils,  attain  to  that  measure  ;  but  when  promises 
to  assure,  and  Christ  and  Spirit  at  hand,  now  to  plead  impossi- 
bility is  to  reproach  the  Lord  ;  to  think  he  will  Get  his  people  to 
make  brick  and  ^ve  them  no  siraw  ;  nay,  lo  war  against  God, 
and  to  make  the  Lord  war  against  you.  Num.  xiv.  You  know 
how  they  cried  out  of  impossibihties,  and  how  the  Lord's  anger 
rose  when  they  were  ready  to  euter  Canaan.  So  when  men  are^ 
ready  to  enter  upon  possession  of  Christ  and  promises,  then  im- 
possibilities appear.  Consider,  therefore,  what  the  Lord  did  tor 
David,  Gideon,  Samson,  who  went  out  in  the  name  and  Spirit 
of  the  Lord,  and  were  helped.  If  you  were  under  the  law,  you 
might  plead  this ;  but  under  grace,  it  is  horrible  (o  moke  this 
excuse. 

5.  C-onsider,  if  the  Lord  do  not  help,  (aa  he  will  be  free.)  yet 
he  will  accept  thy  will ;  I  know  he  will  not  accept  the  wishes 
of  servants,  yet  tie  will  accept  llie  will  of  sons ;  neither  will  he 
accept  Ihe  will  of  sons  in  a  work  they  might  hare  strength  from 
him  tu  do,  and  go  not  to  him  for  it ;  but  in  that  case  he  will,  as 
2  Cor.  xii.  9  ;  u  e.,  it  is  enough,  I  accept  thee  ;  and  this  is  very 
sweet,  that  for  his  own  sake  he  should  be  pleased  as  well  with 
the  will  as  with  the  work ;  for  this  is  that  which  troubles,  I 
would  have  help,  the  Lord  gives  none.  Why,  the  Lord  accepts 
of  It  as  if  thou  didst  it,  as  in  David's  building  a  temple.  For  a 
ChriBtian'a  work  is  done  two  ways. 

Firal.  Sometimes  by  feeling,  when  we  feel  help. 

SeconrBg.  Sometimes  by  fajlh,  by  going  to  another  for  it ;  and 
this  the  Lord  accepts  most  mercifully,  for  this  is  his  victory  over 
all  sin,  even  his  faith.  When  we  see  a  duty  hard,  and  do  not 
go  to  the  Lord  for  lielp,  then  wo  are  overcome  properly ;  for 
out  of  the  abundance  of  the  heart  the  person  acts  for  ChrisL 

6.  Consider,  the  Lord  will  honor  thee,  (though  the  work  dolh 
not.)     John  xii.  26,  "  Him  will  my  Father  honor,"  both  in  this 

,  life  (Bom.  ii.  29)  and  in  that  to  come.  Now,  as  it  is  in  acting 
parts,  it  is  no.  matter  what  fellow-actors  think,  God  is  the  great 
spectator,. 'God  Itrill  esteem  of  thee,  and  conscience  (thall  witness 
as  much  when  no  eye  sees,  or  when  men  see  and  judge  amiss, 
yet  the  Lord  approves ;  and  at  the  gruat  day,  before  men,  an- 
gels, and  all  the  world,  (I  Cor.  iv.  5.)  "Then  shall  every  man 
have  praise  of  God;"  and  hence  {Matt,  xxv.)  Christ's  judg- 
ment is  made  according  to  the  works  of  his  people ;  ber^use  tfaea 


THE  TEN   VIRGINS.  99 

they  shall  not  be  compared  with  themselves  and  their  sins,  but!  \ 

with  the  wicked ;  and  hence  to  set  out  their  glory,  he  reckons  1  jV'^i 
up  all  they  have  done.  All  men,  in  all  their  acts,  seek  to  avoid  .  /  *-^ 
shame  and  attain  honor.  Now,  if  you  did  know  a  way  for  all  I  ^  ;0 
men  in  the  world  to  honor  you,  would  you  not  attend  it  ?  Wliat  '^J  J 
are  their  dreams  to  Grod's  honor  ?  Hence  not  one  act  but  is  now  ^ 
chronicled,  (Mai.  iii.  16 ;)  and  afterward  rewarded.  1  Cor.  xv.  ^ 

58.     O,  then,  give  content  to  the  Lord.  \ic^-, 

7.  Consider  the  peace  you  shall  have  by  this  means,  both  '^  ,     ' 
while  you  live  and  when  you  die.     What  is  the  cause  of  so   '" '  ^v 
many  dolefhl  clamors  of  conscience  but  a  loose,  careless  heart ?  O' 
The  Lord  is  neglected ;  that  when  one  pleads  faith,  it  will  be 
replied,  the  true  faith  is  the  "  faith  of  the  Son  of  Grod."     Now, 

is  the  faith  of  Grod  a  careless  faith,  a  secure,  worldly,  impeni- 
tent, dead  faith  ?  You  may  sit  down  and  rise  again,  and  say, 
Tme,  yet  I  will  believe ;  so  you  may,  but  it  will  be  with  such 
a  trembling  spirit  as  you  will  find  no  peace.  Neither  do  I 
know  how  any  can  keep  his  peace  otherwise,  for  there  are  chil- 
dren but  still-bom ;  if  bom  a  living  son,  thou  wilt  live  to  God, 
necessarily  I  must  do  it  But  by  this  means,  O,  there  is  un- 
speakable peace.  Matt.  xi.  29,  30.  Hence  Paul,  "I  have 'fin- 
i<thed  my  work,"  etc  John  xiv.  21-24.  You  live  without  God, 
and  walk  without  Grod,  and  pray  without  Grod ;  but  there  is  a  day 
approaching  that  you  shall  appear  before  the  Lord  Jesus.  You 
fthall  wish  then  —  O  that  I  had  lived  so  and  so  !  O,  do  that  now. 

8.  Consider  the  Lord  will  have  it  done ;  it  must  be  done. 
Hence  Paul  said,  "  Necessity  lies  upon  me,  and  woe  to  me,"  etc. 
The  Lord  should  be  forsworn  if  he  should  not  bring  you  to  it. 
Luke  i.  73-75,  "According  to  the  oath,"  etc.  Beloved,  you 
think  lazy  desires  will  serve.  No,  it  must  be  done.  You  say, 
I  can  not ;  it  must  be  better  with  you.  And  hence  look  for  a 
ro«U  and  that  the  Lord  will  bring  you  into  great  affliction  till  all 
i^i  removed,  and  so  purge  you  ;  and  if  otie  affliction  will  not  do 
it,  then  worse  shall  come ;  he  loves  you  better  than  so.  And 
remember  you  have  had  warning  this  day  ;  you  came  hither  for 
the  lord's  work,  and  now  your  own  jostles  it  out.  Look  that 
(rr*t\  will  take  away  the  kingdom  from  you,  or  set  oppressors 
civer  you,  or  send  some  stings  among  you  ;  and  then  say,  O,  I 
may  thank  my  walking  unworthy  of  God  and  gospel  for  this. 

H.  Consider,  else  you  will  make  the  blood  of  Christ  shed  of  no 
effVct.  2  Cor.  v.  14,  15.  Now,  wicked  men  need  not  fear  this, 
no  blood  shed  for  them.  Will  you  do  so  ?  Grod  forbid.  The 
Jf  wj?  have  killed  him ;  will  you  drag  him  up  and  down  the  streets, 
trample  on  his  blood,  and  put  him  to  open  shame  ? 


I 


I 


100  1 

10.  Consider  your  lime  ie  but  short,  and  yoa  have  done  bat 
little  work,  nnd  it  is  not  long  but  that  yotir  crown  shall  be  pat 
upon  your  bead.  It  is  Doted  of  Enocli  (Gen.  v.)  thai  he  walked,- 
with  God  three  hundred  years,  (and  tliat  having  sons  and  daugb^ 
ters,  having  family  contentmentd  and  encumbrances,)  andhelive^l' 
the  Bhorlest  time.  I  am  sure  angels  are  content  to  come  onl  of'; 
heaven  to  do  the  work  of  God.  What!  not  do  it  here?  Pad-^ 
thought  himself  born  too  soon,  because  for  a  time  he  lived  with-- 
out  Christ.  O,  but  now  make  trial,  and  you  will  find  it  the 
sweetest  life,  that  you  will  say,  Why  have  I  neglected  this  w- 
long  ?  And  if  thou  dost  not  find  seven  times  more  peace  theraa- 
than  in  the  world,  never  set  foot  here. 

Qveit.  How  shall  I  thus  do  the  work  of  Christ? 

Arts.  I.  "  Without  Christ  you  can  do  nothing."  John  xt.  5. 
The  sun  runs  still,  because  it  is  light  of  itself;  so  when  the  Lord 
ia  in  you,  you  will  do  so.  Uence  go  not  out  to  any  duly  in  your 
own  strength ;  for  then  you  will  either  not  do  it,  or  not  hold  ont 
in  it.  No  man  can  hold  out  at  his  work  that  feeds  not  abun- 
dantly on  his  meat;  so  here.     And  here  note  but  these  two 

1.  Do  not  only  in  onlinances  do  thus,  but  out  of  ordinances  ; 
then,  as  in  iwrticular  times  of  trial,  (for  the  Lord  will  not  give 
you  in  an  ordinance  ne  much  grace  as  shall  serve  you  out  of 
it,)  litl  up  your  hearts  to  Christ,  and  say,  as  Christ,  "  Falhor, 
the  hour  is  come ;  now  glorify  thy  name."  John  xii.  28.  So, 
Lord,  here  is  work  to  do,  but  a  dead  heart  is  upon  roe ;  Lord, 
glori^  tliy  name.  I  have  seldom  seen  but  the  Lord  either 
helped  then,  or  at  some  other  time  when  thou  didst  come,  and 
then  the  Lord  puis  thee  in  remembrance  that  it  is  out  of  respect 
to  that. 

2.  Thus  coming  and  feeding  on  the  Lord  Jesus,  believe  that:  ^ 
he  will  help,  and  that  shall  be  so ;  some  have  never  got  streng^  1 
a^inst  sin  till  then,  Imt  this  has  conquered  difficulties.     Rmo. 
viii.  37.  38,  "Jn  all  these  things  we  overcome;  for  I  am  per- 

1  euaded,"  etc  So  you  coming  helpless  to  Christ,  all  his  strength 
is  yours  by  covenant.     Be  persuaded  he  can  not  go  from  bis 

I  word ;  but  we  must  use  other  means  sonctiiied  by  Christ,  fcir 
Christ  worketh  by  means.     And,  therefore,  —  " 

11.  Find  out  where  the  cause  of  all  your  negligence  and  slot 
lies  in  not  doing  the  Lord's  work :  nay,  of  your  doing  Satatf 
work.  It  may  be  you  wilt  say  you  can  not.  I  know  there  ■ 
that  in  saints  in  parts ;  but  tliis  is  not  the  main,  therefore  I  n 
Icll  you  thus:  — 

1.  Before  conversion,  the  main  wound  of  men  is  their^ 


THE  TEN   YIRGINS.  101 

Video  meUora  probogue^  detertara  sequor.     Hence,  (John  viii.  t 

4i)  -  His  lusts  ye  wiU  do."     Hence,  (Matt  xxiii.  37,)  "  You  v 

woold  not"     They  say,  hence,  we  have  a  will ;  I  say,  no.     And  \ 

hence  we  answer  that  great  objection  for  possibilities  to  keep  all    ) 

laws  by  nniyersal  grace,  which  it  is  unjust  to  punish  for  not  doing    ! 

that  a  man  can  not  do.    We  answer,  there  is  a  double  impotency,    ' 

a  in^rmitaU  or  ex  maUgnitaie,  when  men  will  not   Prov.  xi.   r 

12,  l'3.  ' 

2.  Hence  it  follows  after  conversion,  though  the  will  is  changed, 
so  that  a  man  would,  but  can  not  do  many  things,  ex  infirmitcUe  ; 
jet  the  great  cause  why  he  can  not  do  more  is  from  the  remnant 
of  malignity  not  yet  removed.  A  man  will  sleep ;  he  loves  it, 
and  secretly  loathes  the  ways  of  the  Lord.  Hence  the  church 
(Is.  xliii.  17)  complains  of  this.  A  man  shall  find  his  heart 
wiUs  the  end  exceedingly,  but  when  he  comes  to  will  the  means, 
there  his  heart  is  weary  of  them,  and  loathes  them ;  a  man  will 
be  careless,  and  this  being  not  seen,  is  not  fought  against.  Sin 
i.4  vilified,  and  hence  the  enemy  to  all  good  remains  still.  It  is 
an  old  rule,  tantum  pouumus,  quantum  volumus.  Get  Christ  to 
help  here. 

3.  Make  this  your  last  end,  to  live  unto  Christ  and  to  do  his 
work.  Hence  Paul  did  not  account  his  life  dear.  This  is  your 
last  end ;  for  the  end  of  being  bom  by  faith,  nay,  of  being  re- 
deemed by  blood,  it  is  to  live  unto  Christ.  Tit.  ii.  11.  When 
yoQ  cry  for  faith,  and  peace,  and  assurance,  that  is  not  your  end ;  [/ 
for  he  that  does  so  is  a  very  hypocrite,  and  has  a  false  heart; 
but  it  is  to  live  to  Christ  Hence  Paul  (Phil.  iii.  0,  10,  12,  13) 
sought  to  be  found  in  him,  but  further  to  know  him,  etc.  The 
Father  is  glorified  in  our  bringing  forth  much  fruit  Hence 
make  it  your  last  end,  and  then  your  happiness  will  lie  in  acting 
thus,  and  that  is  a  man's  happiness  he  is  carried  to  with  most 
infinite  delight  For  press  people  to  do  Christ's  work,  their 
hearts  are  dead  ;  tell  them  the  Lord  Jesus  shall  have  a  name  by 
what  they  do  for  him,  yet  dead,  because  that  is  not  their  last  end. 
But  come  to  this,  now*it  will  do ;  a  man  can  not  bear  a  cross, 
yet.  let  him  consider  the  Lord  shall  gain  though  I  do  not ;  so 
fur  faith,  so  for  any  other  duty.  Men  think  it  good,  but  not 
their  greatest  good.  Hence  see  Christ  better  than  thyself,  and 
his  honor  better  than  thy  glory  forever.  Hence  the  Lord  de- 
nies OS  help,  because  we  ask  it  for  our  lusts,  not  for  himself. 
James  iv.  3. 

4.  Keep  those  glorious  apprehensions  of  the  Ix)rd  and  his 
ways  which  you  have  sometimes  in  an  ordinance.  You  ai*e 
sometimes  near  the  Lord,  and  you  then  see  a  beauty  in  Christ, 

9* 


lOS  THE  rAKABLE   OF 

in  his  ways,  tind  (lien  thinke^t.  Slinll  I  ever  nrong  him  moi 
Then  shall  jou  come  and  lose  your  liglil,  and  so  you  ever  1 
your  atrengih  and  life.  Hence  Ejili.  v.  1 1.  It  ia  as  wiih  a  n 
Uiat  cats,  but  he  lostth  and  sjiendeth  his  spirits ;  he  can  do  no 
more  work,  but.  faints  away.  See  2  I'el.  ii.  9.  Stephen  can 
be  cont«nt  to  have  stones  about  his  ears,  when  he  can  say,  "  I 
Eee  Jesits."  And  hence,  when  those  glorious  appreheDMons  come 
into  your  minds,  stwrap  them  there  ;  for  aet  up  other  images  of 
other  things,  your  minds  and  yoiir  hearts  will  bow  down  every 
moment  to  them.  Does  not  Christ's  Spirit  do  all?  Yes;  but 
by  this  medium.     2  Cor.  iii.  IS,  "As  by  the  Spirit  of  the  Lord." 


v.jU.J'  ;^*^"«K^A' 


i 


Section  IV. 

Use  4.  After  you  have  done  your  work  be  ever  liumble,  and 
be  ready  to  give  the  Lord  the  honor  of  his  grace,  llial  ever  he 
gave  any  thing  to  yon,  tbat  ever  he  did  wiy  thing  by  you  ;  for 
the  Inst  end  of  all  the  elect,  it  is  to  admire  and  honor  the  richea 
of  God's  grace.  £ph.  i.  5,  6.  Hence  the  fall  was  permitted  ; 
1  Devcr  should  grace  have  he^u  seen,  if  gin  and  misery  had  oat 
'  come  in.  Now,  if  this  be  our  last  end  in  glory,  then  the  heart 
'  is  ready  to  hare  immediate  fellowship  with  Christ  there,  when 
it  is  ready  to  act  for  its  last  end.  Hence  it  is  frequent,  in  the 
Psalms,  when  David  was  in  any  strait,  wanted  any  mercy,  nay, 
the  presence  of  the  Lord  here,  tliis  ia  the  last  end  he  pursues, 
the  \asl  word  he  speaks  before  tbe  Lord,  **  My  soul  shall  blcsa 
thee,"  as  Fs.  Ixiii.  3,  4  ;  and  hence,  when  oil  his  enemies  were 
BuMucd,  and  he  ready  to  lay  all  in  tbe  dust,  he  gives  the  Lord 
alL  2  Sam.  xxii.  per  totum,  and  sxiii.  5.  Beloved,  this  is  Heav- 
en's work.  0,  learn  this  song  before  you  go  there,  which  none 
can  learn  hut  the  redeemed  and  scaled  of  the  Lord.  Rev.  xiv. 
S  i  John  i.  14.  It  is  writ  of  Christ,  he  was  "  full  of  grace  and 
truth."  Do  you  ever  think  to  meet  with  him  that  get  not  yonr 
hearts  full  of  the  sense  of  it?  i 

Before  I  come,  therefore,  to  press  this,  I  shall  premise  theW  <a 
two  things: —  4 

First.  That  the  Lord,  in  all  his  dealings  with  bis  people,  seek*  ^ 
lastly  to  bring  about  the  glory  of  his  grace.  He  regards  nothing 
men  do,  if  at  last  they  deny  him  this  ;  he  reiipects  not  wliat  bhu 
and  evils  men  have,  if  at  last  he  gels  this,  for  this  is  his  last  end. 
Hence  all  he  iloih  lo  his  people,  for  his  people,  by  his  people,  ' 
is  for  this.     And  hence, — 

1.  He  leaves  them  a  long  time  in  their  graves  and 
they  live  like  ottier  men,  which  is  strangtt.  Ilmt  be  that 


rio'^fl 


...  c.      rv"  A 


-■^•$^^c^r:>-^ 


THE   TEN   VIBOINS.  ^f^'  C: 


;!^         c>'  ^  103 


them  80  long  should  leave  them  so  long  to  be  as  bad  as  any ;  yet 
this  he  doth,  because  it  makes  for  the  praise  of  his  grace; 
(Eph.  iL  4,  7,  8,)  '^  Dead  in  sin,  that  in  ages  to  come,"  etc.  And 
this  doth  so  confound  Grod's  people  that  they  wish  not  only  heav- 
en, bat  earth,  and  ages  to  come  may  record  this  love. 

2.  Hence  out  of  men  fallen  he  picks  out  usually  the  poorest 
and  vOest,  the  younger  brother  less  loved  out  of  a  family,  leaves 
elder,  (Rom.  ix.  11;)  and  "  the  foolish  and  weak  things,  and 
things  that  are  not,  that  no  flesh  might  glory  but  in  the  Liord," 
(1  Cor.  L  26,  31 ;)  and  this  is  strange  that  the  Lord  should 
choose  thus,  but  this  he  doth  to  blur  the  glory  of  all  the  world. 

3.  Hence  the  Lord  saves  by  faith,  and  justifies  by  faith,  and 
seals  by  faith,  (Eph.  i.  13,)  and  sanctifies  by  faith,  and  glorifies 
by  faith.  1  Pet.  i.  3.  So  that  all  a  Christian's  life  is  a  beg- 
gar's life,  and  it  is  strange  the  Lord  should  choose  the  basest, 
poorest  grace  to  save  by ;  and  the  end  is  the  glory  of  his  grace. 
Rom.  iv.  16.     It  is  of  faith  that  it  might  be  of  grace. 

4.  The  Lord  leaves  many  wants  in  his  people,  under  which 
they  sit  sighing,  and  that  sometime  very  long,  refuseth  to  hear 
their  prayers,  that  they  may  repair  to  the  throne  of  grace,  and 
so,  in  conclusion,  bless  grace.    Heb.  iv.  16. 

5.  Hence  the  Lord  takes  away  sometimes  those  feelings,  those 
enlargements  they  had,  and  baits  them  with  most  vexing  sins 
and  pricking  distempers,  (2  Cor.  xii.  7,  9 ;)  and  it  is  to  advance 
grace. 

6.  Hence  the  Lord  is  sometimes  angry  with  his  people,  andl 
hides  his  face  from  them,  that  if  ever  he  returns  in  love,  his) 
grace  may  be  the  sweeter  and  last  the  longer.    Is.  liv.  7.     Nay, ! 
hence  sometimes  strips  them  so  of  all  that  they  have  had,  or  can 
do,  that  if  you  ask,  What  have  you  now  to  say  for  yourselves  ? 
Nothing  but  grace ;  their  mouths  are  stopped.     Hence,  (Ps.  vi.,) 
"  Lord,  save  me  for  thy  mercies'  sake  ;"  (Ps.  li.  11,)  "Accord- 
ing to  the  multitude  of  thy  mercies,"  etc. 

7.  Hence  the  Lord  speaks  peace  to  his  people,  that  they  may 
say,  I  was  so  vile,  and  yet  loved.  O  grace  !  O  love !  Ezek.  xvi. 
63.  When  they  see  nothing  but  shame,  and  shame  covers 
them,  and  are  afraid  to  appear  before  God,  it  is  for  this  end.  I 
will  name  no  more.  Do  you  not  observe  it  ?  Sometimes  you  i 
shall  find  the  Lord  so  strangely  carrying  matters  as  if  he  did  not 
love  nor  care  for  his  people,  against  the  hair  and  grain  of  their 
desires,  and  when  all  comes  to  winding  up,  it  is  to  advance  grace. 
All  a  man's  good  days  and  bad  davs,  all  God's  frowns  and  smiles, 
all  the  Lord's  food  and  physic,  fltfjrod  cares  for,  works,  plota 
for,  it  is  to  do  his  people  no  more^rart  than  this,  to  advance  his 


V  f 


104 

-^  grace  in  them  and  by  ibem.  All  his  hewing  and  liammeringa 
of  jou,  nay,  his  knocking  you  to  piei«s,  and  new  nteltitii;  and 
new  casting  of  you,  it  13  that  yoii  may  be  vesstla  of  his  glorioits 
flgrace,  tliat  you  may  be  able  to  Hve  in  tbe  air  of  God's  grace,  to 
I  euck  in  and  breathe  out  grace  ;  and  let  all  the  power  of  hell  seek 
1  to  blur  it,  yet  grace  shall  conquer.  Who  would  not  \>e  under 
grace  ?  0,  poor  creature !  Satan  h  tempting,  sin  vexing,  yet 
grace  must  reign. 

Steoniily.  This  I  say,  that  God's  own  people  do,  by  stranga 
ways  and  courses,  deny  the  Lord,  and  deprive  the  Lord  of  ihs 

I  glory  of  his  rich  grace ;  for  that  being  the  diamond  ia  God^ 
crown,  and  the  beloved  attribute  which  God  intends  to  advance, 
all  the  policy  of  hell  is  ngaJTret  this.  Tliis  is  the  reason  why 
Satan's  enmity  is  so  bitter  against  faith,  as  in  Peter ;  and  oIh- 
serve,  however  there  may  be  many  temptations,  bis  end  is  to 
crush  faith.  The  reason  is,  as  it  is  with  an  enemy,  if  the  be- 
sieged has  water  brought  to  the  city  by  pipes,  he  cuts  ofT  them 
and  stops  them  ;  so  faith  f^cbing  all  from  grace  and  returning 
all  to  grace,  hence  faith  is  opposed  most,  and  hence  the  iinre- 
generate  part  will  take  Satan's  part,  and  doth  strangely  rob  tfas 
Lord  of  the  glory  of  this,  though  I  confess  the  Lord  will  have  it 
for  oil  that  tJiey  seek  to  scatter  it.  Is.  xliii.  21,  23.  It  is 
strange  to  see  how  few  plot  for  the  pmise  of  grace.  Hence  how 
many  are  straitened  ;  nay,  do  cross  Christ  in  this.     As, — 

1.  If  the  Lord  gives  them  not  what  grace  they  would,  then 
they  slight  what  little  he  bestows ;  and  if  he  gives  them  much, 
then  they  solace  themselves  in  it,  and  grow  pufied  up  sod  proud. 
It  is  the  temper  of  God's  own  people  to  set  up  such  a  measure 
of  God's  grace  and  Spirit  which  they  would  have,  and  therein 
they  do  well.  Paul  (Phil.  iii.  U)  looked  lo  (he  resarreetion  of 
,  the  dead  ;  but  if  the  Lord  denies  them  that,  (as  he  will  make 
his  people  live  from  band  to  moutli,)  they  slight  what  they  have, 
either  as  if  all  were  but  hypocrisy,  or  because  it  is  little,  not  so 
much  as  they  would  have,  and  herein  they  do  ill ;  for  hero  the 
■  Lord  loseth  the  glory  of  some  grace,  for  it  is  gi'oee  tltnt  you  have 
the  least  desires  after ;  nay,  that  you  do  but  know  what  it  is  and 
Bee  the  want  of  it,  and  yet  ever  complaining  and  never  rejoicing; 

tfor  every  degree  of  grace  in  Boinls  is  virtually  saving,  thon^ 
formally  common.  But  suppose  the  Lord  fills  the  bottle  full,  and 
gives  as  much  peace,  alTections.  enlargcnients  of  heart  as  it  has 
almost  required,  (for  there  are  spring  tides  and  overflowing  timet 
of  God's  Spirit,)  now  they  are  ready  lo  swell  and  be  puffed 
above  measure,  as  Paul ;  ^H'or.  xii.  7,)  "  Lest  I  should  be 
"'  fo". 


isjfilUov* 


THE   TEN   VIRGINS.  105 

they  desire  an  excellency  in  themselves ;  hence,  when  they  find 
none  of  their  own,  they  are  apt  to  deck  and  set  out  themselves 
with  what  the  Lord  has  done,  and  so  to  joy  in  this,  and  now  to 
think  themselves  better  than  others  of  God's  saints,  whereas  they 
should  be  more  vile  and  advance  grace  the  more.  Eph.  iii.  8, 
'•  To  me,  the  least  of  saints."  And  hence  the  Lord,  after  greatest 
deliverances  and  mercies,  sends  great  sorrows,  as  to  them  in  the 
wilderness.  Hence  the  Lord  takes  away  afflictions,  and  they 
die,  that  grace  might  be  the  more  advanced. 

2.  If  the  sins  of  their  hearts  are  common,  and  can  not  be  re- 
moved, and  so  seem  little,  then  they  pass  them  by,  and  never 
take  notice  of  them,  God  will  pardon  them,  and  hence  the  Lord 
has  sad  dmes  of  reckoning  (with  a  rod  in  his  hand)  with  his 
own  people.  £zek.  vi.  9.  That  those  loose  times  are  heavy 
times,  this  is  for  my  neglect,  etc. ;  but  hereby  grace  loseth  glory ; 
for  bow  can  they  see  how  deeply  they  are  indebted  to  the  Lord, 
if  they  see  not  their  debt  ?  On  the  other  side,  if  their  sins  be 
very  violent,  and  their  distempers  so  strong  that  they  think  none 
like  me,  now  their  hearts  sink  and  die  away  and  grow  discouraged, 
and  all  the  use  they  make  is  this,  I  think  it  will  never  be  better 
with  me ;  and  can  there  be  life  for  me  so  dead,  deliverance, 
redemption  for  me  in  such  bondage,  love  for  one  that  can  not 
but  loathe  myself?  and  if  otliers  did  know  me  they  would  do  so 
too.  Qm  the  Lord  love  me  now  ?  Yes,  beloved,  that  he  can 
and  will.  Is.  Ixiii.  16,  *^  Though  Abraham  know  us  not,  yet,'* 
etc.  But  here  is  your  sin,  when  you  should  make  this  use  of 
all,  to  feel  the  more  need  of  grace  to  pity,  and  say,  the  more 
precious  shall  grace  be  to  me  forever.  Your  hearts  now  sink.  The 
Lonl  brings  his  people  into  very  low  condition,  to  humble  them 
and  to  show  them  more  of  his  grace.  Ps.  Ixxviii.  19,  "  Can 
God  prepare  a  table  ?  "  They  spake  therein  against  God.  So 
it  is  here  ;  for  herein  the  Lord's  grace  is  seen,  to  love  them  when 
lepers. 

3.  Grace  that  has  been  shown  for  times  past,  they  forget  it. 
2  Pet.  i.  9.  And  what  is  this  but  destroying  God's  grace  ?  For 
why  is  grace  so  precious  at  first  conversion,  that  heaven  and 
earth  are  too  little  to  hold  praises  enough  for  it  ?  And  afterward, 
the  Lord  has  little  love ;  O,  you  forget  what  once  you  were, 
and  what  the  Lord  has  done.  Hence  1  Tim.  i.  13, 14.  I  was  so 
and  so,  etc.;  but  now  have  received  abundant  grace.  You 
have  had  many  meetings  with  God,  many  answers  from  God, 
many  consolations  and  times  of  refreshing  and  reviving,  and 
the^e  forgotten  and  buried,  the  life  of  them  after  a  year  or  two 
expired.     And  what  is  this  but  eclipsing  God's  grace  ?    On  the 


( 


106  THE   rARADLE   OF 

Other  side,  as  for  gnwe  for  time  to  come,  they  fear  i' 
when  worms  anJ  no  men  in  their  own  ej'es.  Hence,  soirh  C 
"Fear  not.  wonii  Jacob."  Is.  xVu  14.  There  U  a  certiun 
Timog  spirit,  (ns  one  once  told  me.)  that  until  that  was  pulled 
out,  DO  honor  can  the  Lord  get.  Before  you  come  to  word  or 
prayer,  thou  wilt  fear  thon  shall  never  get  any  good  ;  and  when 
the  Lord  gives  any,  tbou  wilt  fear  thou  shalt  never  hold  out ; 
and  what  promise  soever  is  made,  thou  wilt  fear  thou  shalt  never 
find  it.  And  what  doea  this  but  eclipse  grace?  We  should  go 
with  boldnesa  to  the  throne  of  graee ;  nay,  henee,  let  the  Lord 
send  never  so  much  mercy  for  the  jiresent,  a  fear  will  cut  off'  i 
all,  that  all  this  will  rise  up  in  judgment  against  me.  ■ 

4.  When  they  ore  most  6t  to  honor  God's  grace  by  failh,  ninfl 
they  will  not  believe,  not  then  above  any  other  time ;  for  then  •<  < 
man  is  most  fit  to  honor  grae*  when  he  feels  most  need  of  it; 
and  when  hath  he  most  need,  but  when  he  feels  most  emptiness  ? 
Why,  now,  above  any  other  time,  a  nian  will  not  come  in,  but 
will  have  somewhat  in  himself  first,  and  then  he  will,  when  hia 
heart  is  so  and  so  sweetly  settled,  etc.  Hence  (Luke  liv.)  poor, 
and  blind,  and  lame,  and  halt, compelled  to  come  in.  One  would 
think  there  needed  not  that ;  but  now  when  fittest,  now  they  will 
not.  For  let  any  man  observe  what  would  endear  his  heart  so 
much  to  grace  as  this  —  to  think  if  it  be  the  I^ord's  mind  to  save 
a  poor,  dead,  damned  creature,  then  happy  I !  This  is  wonder- 
ful; this  hath  quickened  dead  love,  and  dead  faith,  and  a  dead 
heart.     And,  on  the  other  side,  if  the  Loi'd  delay,  if  it  comes 

(not  at  (heir  own  time,  then  they  distrust  it     Grace,  alaa  I  I  feel 
myself  never  a  whit  belter.     For  there  be  two  things  in  faith. 
First.  A  coming  to  Christ,  which  is  our  work ;  i.  e.,  Giod'a 

Secondly.  Receiving  what  I  come  for  from  Christ,  which  ia 
the  Lord's  work.  Now,  the  first  gives  evidence  he  shall  have  it. 
John  vi.  35,  37.  Hence  the  Lord  will  have  them  rejoice  in 
what  Christ  hath,  as  "  my  grace  is  suflicient ;  "  but  if  it  comes 
not  presently,  then  they  cast  ofi' faith,  and  so  cast  away  grace,  I 
feci  DO  good  ;  hence  John  iv.  48,  etc.  I  know  there  is  a  seem- 
ing coming  to  Christ,  to  have  the  grace  of  Christ  and  sin  loo, 
and  this  you  may  well  cast  off;  and  a  coming  for  his  grace  and 
Spirit  only,  and  you  despise  grace  and  distrust  the  Lord  if  you 
cast  off  this,  or  you  seek  to  put  the  Lord  out  of  his  working  by 
a  covenant  of  grace,  (where  he  takes  his  time  as  he  pleasi 
and  give  a  flat  he  to  all  promises  of  grace,  and  refuse  to  he  o 
tented  with  Christ's  grace,  that  thou  mighlst  have  the  i 
attributed  lo  thyself,  and  the  Lord  the  less. 


L     ^ 


THE   TEN   VIKGINS.  107 

5.  Either  they  think  not  of  the  exceeding  greatness  of  the 
Lord*s  love  and  free  grace  to  them ;  and  hence  Paul  bows  to 
Heaven  for  this.  £ph.  iii.  16,  17.  And  hence  it  comes  to  pass, 
that  look  as  it  is  with  sweet  things,  swallow  them  down  in  the 
lump,  you  never  taste  the  sweetness  to  purpose,  nor  never  com- 
mend them ;  so  it  is  when  men  swallow  down  God's  love  and 
chew  not  upon  it,  whereas  if  they  did  but  think  of  it,  O,  how 
sweet  would  it  be !  Fs.  Ixiii.  5,  6.  Lord,  how  many  days  and 
weeks  are  spent  thus !  It  is  apparent  you  have  the  profession 
of  a  Christian  life ;  but  do  you  taste  the  sweetness  of  a  Christian 
course  ?  No.  Why,  if  you  did  think,  you  would ;  but  you  are 
weary  at  night,  sleepy  in  the  morning,  busy  in  the  day,  dead  on 
the  Sabbath.  Hence  think  not,  hence  give  not  Grod  the  glory 
of  grace ;  or  if  they  do  think  of  it,  and  the  greatness  of  it,  thdn 
they  can  not  think  so  great  things  should  be  given  unto  them  or 
done  for  them ;  that  God  should  love  me  as  his  Son,  make  me 
an  heir  of  all  he  has  with  him,  redeem  me  that  have  despised 
his  blood.  It  is  too  good  news  to  be  true.  Hence  the  disciples 
believed  not  for  joy.  Luke  xxiv.  41.  Hence,  when  delivered 
out  of  Babel,  we  were  in  a  dream.  This  robs  the  Lord  of  grace ; 
for  the  greater  the  love  is,  and  the  more  you  take,  the  more  love 
shall  the  Lord  have ;  it  can  not  be  otherwise,  if  you  come  to  say 
thie;  is  mine. 

6.  Either  they  will  pore  only  on  their  sins  and  distempers 
and  miseries,  and  never  look  unto  Christ,  the  brazen  serpent,  and 
exarch  for  a  righteousness  of  their  own,  and  can  not  find  it,  and 
hence  pore  still.  As  when  men  have  wounds,  they  only  think 
on  them,  that  when  awakened  out  of  sleep,  they  complain  in  their 
beds,  like  the  Israelites  (Exod.  vi.  9)  that  would  not  hear  Moses 
because  of  anguish.  As  the  impotent  man  answered  Christ; 
John  V.  5-7,  "  Wilt  be  made  whole  ? "  he  turns  his  eyes  upon 
his  misery,  **  I  have  none  else  to  help  me  at  the  time  ; "  here 
L<  but  this  means,  and  when  I  come  myself,  others  step  in  before 
me,  etc.  Now,  so  do  men,  and  never  look  beyond  means,  the 
Lord  can,  the  Lord  will,  and  so  eye  not  him.  Or,  on  the  other 
liide,  if  they  get  healing  of  their  wounds,  then  they  eye  Christ 
only.  Eph.  ii.  6.  They  were  exalted  in  heavenly  places,  yet 
remember,  as  verses  11,  12.  For  let  any  Christian  see  he  is 
poor  and  miserable,  but  he  is  not  much  affected  with  it,  nor 
afflicted  with  it ;  and  so  eye  Christ,  and  trust  to  Christ,  and  ease 
himself  here,  and  say.  We  must  look  only  to  Christ,  either  you  will 
hear  of  his  fall,  (yea,  and  himself  shall  find  a  decay,)  or  he  will 
grow  very  proud,  unfit  to  give  all  to  Christ.     Is  there  grace  here? 

7.  Either  if  the  Lord  gives  him  any  thing  himself  and  mercy, 


b 


he  will  now  aild  eomctliuig  of  his  own  to  Chriat,  and  pull  the 
■veil  of  the  law  over  the  face  of  the  glory  of  Cbrisl,  (Gal-  L  0,) 
or  else  do  notliing  at  all  for  him,  unlesn  it  be  when  the  good  fit 
takes  him,  under  a  jirelenae  that  Christ  must  do  all,  as  here  the 
five  wise  virgins  that  fell  asleep  i  and  thua  jou  Bce  how  grace  k 
opposed  bj  the  children  of  grace.  Now,  therefore,  my  exhotlft- 
tion  ie,  to  take  heed  of  this,  and  be  ever  ready  to  attribute  all  to 
the  Lord,  as  they  cried  when  the  second  temple  was  building 
from  beginning  to  end,  (Zech.  iv.  C,  7  ;)  so  that  thou  WHst  spared 
BO  long,  that  called  by  means  tliat  the  Lord  should  by  faith  ac- 
cept, that  he  should  speak  peace  ;  this  is  grace,  that  tliough  Ttle, 
yet  he  will  save  me.  It  is  grace,  that  though  I  can  do  nolhiog, 
yet  he  will  help  me,  and  aflerwards  crown  me.  0,  tliia  is  won- 
derful grace  I    And,  — 

First.  Do  not  only  give  the  Lord  the  glory  of  grace  to  redeem 
you  from  misery ;  for  this  you  may  do,  and  be  full  ready  to  give 
il,yot  peiisb  at  luat,aa  the  Israelites  that  sang  God's  praises  did; 
but  that  he  will  save  thee  from  greater ;  i.  c,  from  sin.  And,  — 
SeeoniUy.  Not  only  wlien  you  feel  nothing,  but  when  you  feel 
most;  0,to  honor  grace  I     And, — 

7%iV>%.  Not  to  do  it  coldly,  but  with  a  heart  inflamed  with  n 
I  sense  of  il,  that  I  live,  I  have,  I  do,  I  am  what  I  am.  O,  it  is 
I  grace  !  So  that  now,  if  the  Lord  shall  come  and  ask  you.  What 
will  you  Bay,  if  I  will  deliver  you  from  all  misery,  subdue  all 
sins,  pass  by  all  wrong,  hear  all  prayers,  do  all  good  to  thee,  do 
mueh  good  by  Uiee,  love  thee  every  moment,  give  a  kingdom 
when  thy  work  is  done  to  thee,  and  myself,  better  than  all  ?  Say, 
Lord,  I  can  never  recompeuse  this ;  I  shall  be,  1  hope,  the  more 
vile  in  my  own  eyes  forever,  and  give  all  to  grace.  O,  sing  that 
Bong,  or  get  that  song  by  heart  now;  for  (Rev.  vii.  10}  there 
is  a  BODg,  "  Salvation  to  the  Lamb,"  which  none  else  could  sing. 
This  is  our  work,  and  a  great  work  indeed. 

Qttetl.  now  sliall  I  do  this? 
I  Am.  1.  Get  a  new  light  from  the  Lord  to  show  you  clearly 
Ithe  infinite,  endless,  unknown  evil  of  tlie  least  sui.  Paul  was  a 
proud  Pharisee  until  ho  saw  sin,  and  Jer.  iii.  24,  25.  For  if  eia 
be  seen,  one  smile,  one  day,  nay,  a  moment's  breathing  time  in 
this  world  will  be  matter  of  amazement  to  thee  after  all  thou 
haut  and  haat  done  ;  much  more  when  thou  seest  so  many  sins, 
and  that  in  every  thing.  Entreat  the  Loni  to  do  this.  We 
walk  up  and  down  the  world,  and  say  wo  sin  and  grieve  the 
Lord ;  but,  0,  it  is  not  known  1  hajipy  art  thou  if  the  Lord  has 
discovered  it;  then  thou  wilt  say.  Why  doth  the  Lord  do  any 
thing  for  me  ?     Could  not  he  pick  out  stones,  nay,  toads,  that 


THE   TEN    VIRGINS.  109 

never  sinned  against  him,  rather  than  me  to  enjoy  him  ?  Especial- 
ly is  sin  vile  in  thee,  so  near  God,  and  so  near  heaven  too. 
Angels  were  hurled  down  for  one  sin. 

2.  Set  a  high  price  upon  a  little  grace ;  a  man  will  be  exceed- 
ing humbly  thankful  for  the  giving  a  little  of  that  which  he  high- 
ly esteems,  much  more  for  giving  much  of  what  we  value.  The 
poor  woman  of  Canaan  (Matt,  xv.)  was  glad  of  crums.  How 
thankful  do  you  think  she  was  for  loaves  ?  That  made  her 
ready  to  receive  all ;  ^^  Be  it  as  thou  wilt ;  *'  so  it  shall  be  with 
you ;  for  if  you  prize  a  little,  O,  when  all  shall  be  given,  this 
will  swaUow  you  up  into  grace.  And  it  is  certain,  there  is  never 
a  mercy  but  it  is  great,  if  you  consider  him  that  gives  it,  who 
receives  it,  him  that  bought  it.  But  the  most  of  Grod's  grace  in 
us  appears  to  be  but  small ;  hence  we  prize  it  not,  and  hence 
never  ready  to  give  all  to  the  Lord  again. 

3.  Learn  to  put  a  difference  between  your  double  being ;  for 
every  Christian  has  a  double  being :  1.  In  himself;  2.  He  has  a 
subsistence  in  Christ  Now,  look  upon  yourselves  as  in  your- 
iK'lves,  you  will  ever  complain  there,  ever  dead,  and  neyer  have 
your  hearts  ready  to  bless  the  Lord.  If  you  only  look  on  your- 
tsf'lves  in  Christ,  you  will  be  proud,  and  never  give  the  Lord 
honor.  I  say,  therefore,  put  a  difference  between  these  two  ;  for 
men  appropriating  to  themselves  what  is  Christ's,  they  rob  Christ 
of  his  glory.  Hence  Paul  so  humble.  1  Cor.  xv.  10,  IL  j  For 
if  you  look  upon  yourself,  I  am  dead,  guilty,  damned,  weak,  heni 
will  be  shame  ;  if  any  life,  or  grace,  this  is  Christ's.  As  a  man 
on  a  mount  is  the  same  man,  no  taller,  only  the  mountain  makes ; 
him  so  ;  so  think  of  thyself.  Or  as  a  mud  wall,  the  sun  shines 
on  it,  but  in  itself  it  is  a  mud  wall  still ;  all  the  warmth  is  from 
the  sun. 

4.  Learn  to  love  grace  ;  what  we  love  we  will  seek  the  good 
of  more  than  our  own,  and  commend  it. 

First.  It  is  the  only  first  mover  of  all  our  good  :  thou  shouldst 
nf'ver  have  had  a  drachm  of  peace  or  mercy.  Why  hast  it? 
The  Lord  will  have  it  so,  grace  pleads  it  may  be  so ;  this  is  the 
only  petitioner  at  court  against  the  cry  of  sin,  against  the  cry  of 
justice. 

Secondly,  It  is  the  only  support  under  the  heaviest  evils/  some- 
times God  frowns,  and  hell  smokes,  and  Satan  tempts,  and  sin 
rageth,  and  it  may  be  no  feeling  of  grace,  no  retison  to  show 
thf  re  shall  ever  be  any  ;  now,  what  have  you  done  ?  AVhat  will 
you  do?  Fly  for  refuge  to  the  promise  of  grace.  Hel).  vi.  18. 
It  is  such  a  friend  as  holds  up  the  head  when  sinking,  when  dy-^ 
ing  holds  that,  when  all  fails,  and  against  which  the  gates  of  hell 
VOL.  11.  10 


I 

I 
I 


110  THE   PARABLE   OP 

can  not  prevail.  To  him  that  laya  bold  on  grace,  this  is  wwi- 
derfuL  Faui  was  a  man  taken  with  grace ;  lience  he  every 
where  comiuends  it.  "  I  was  received  to  mercy,"  elc.  I  Tim.  i. 
IS,  U. 

5.  See  how  the  Lord  loves  that  thou  shouldst  honor  it,  for  the 
greatest  honor  grace  has  is  by  fuitli ;  licntx  they  are  put  for  one, 
(Bom.  iv.  10,)  and  the  great  cause  why  failh  stirs  not,  is  be- 
cause he  sees  not  how  the  Lord  shall  Lare  by  it  the  praise  of 
his  rich  grace,  nor  how  the  Lord  loves  it  should  do  so.  For  if  a 
man  did  see  how  by  faith  h«  shall  honor  grace,  and  how  the  Lord 
is  pleased  with  it,  it  would  draw  the  heart  U>  be  assured,  and 
to  bless  grace;  for  when  the  soul  feels  itself  at  worst,  why 
doth  it  not  believe?  I  shall  presume.  True,  if  you  have  ihi 
only  in  your  eye,  to  save  yourself;  hut  if  the  Spirit  presents 
the  glory  of  grace,  and  this  draws  your  will  that  you  will  gloriiy 
grace,  then  you  wiU  say  it  is  no  presumption  so  to  do.  and  so  to 
believe ;  for  the  Lord  loves  his  grace,  and  all  means  for  the 
glory  of  grace.  Hence  he  will  use  faith  for  that  end,  to  lionot 
?S  grace.  O,  therefore,  see  how  the  Lord  loves  to  have  ihee  honor 
it  I  This  gives  God's  heart  full  rest ;  tliis  is  that  which  he  de- 
sires most,  because  it  is  his  end.  This  is  that  which  all  the  bnei- 
neas  of  the  world  is  for.  0.  see  how  be  loves  it !  and  then  you 
will  love  to  act  thus.  Now,  set  upon  this  last  work ;  look  over 
all  your  life,  and  like  bees  gather  honey  from  every  flower,  and 
then  come  loadcn  home  ;  so  do  you.  and  look  over  all  the  Lord's 
love,  turu  over  all  the  leaves  of  It.  The  Lord  has  called  tat:. 
Why  ?  It  is  because  Christ  has  redeemed.  And  why  that  ? 
Because  the  Father  has  chosen.  And  why  me?  To  glgrify 
his  grace.  And  why  me  ratber  than  anotlier '/  No  reason.  biU 
*■  he  would.  This  I  doubt  not  will  be  the  work  of  tIcaven,~T  am  , 
glorified  because  called,  because  redeemed,  because  elected,  for  g 
none  other  reason  why,  and  here  astonished.  You  have  na|,l 
I  Christian  hearts  in  you,  that  will  now  have  no  care  to  do  tUB" 
1  work  there  before  you  are  turned  off  ihe  stage.  You,  poor 
doubting  spirits,  tliat  see  so  much  vileness,  and  can  not  bo  per- 
suaded, be  not  discouraged.  Wait  for  the  Lord,  and  say.  If  he 
shall  save,  I  shall  forever  love  him  the  more.  Now,  hold  here, 
and  be  ready  to  do  so,  and  it  is  certain  thou  art  a  vessel  of  glory, 
ready  to  sing  the  song  of  the  Lamb,  and  shalt  follow  him  whrav 
ever  he  goes. 


J 


( 


THE   TEX    VmGINS.  Ill 


CHAPTER    X. 

COKCERKIKG  THE  SOUL'S  IMMEDIATE  CLOSING  WITH  THE  PEBSON 
OF  CHSIST,  AS  THE  PKOPEB  OBJECT  OF  SAYING  FAITH. 

Section  I. 

8.  "  Went  forth  to  meet  the  Bridegroom^ 

Here  needs  the  explication  of  three  things :  — 

I.  Who  is  the  bridegroom? 

Am,  The  conclusion  of  this  parable  is  the  explication  of  this, 
m^  the  Son  of  man,  the  Lord  Jesus  Christ,  who,  according  to 
the  several  conditions  or  dispositions  the  church  is  in,  appears  to 
his  church  under  several  relations  and  titles.  The  church  is 
oppressed  by  her  enemies  ;  he  appears  now  to  her  as  her  prince 
and  king.  The  church  wants  wisdom,  light,  and  life  ;  he  appears 
now  unto  her  as  a  head.  The  church  has  been  seeking  of  his 
love,  and  jrielding  herself  to  the  obedience  of  him  as  her  Lord ; 
at  last  he  appears  more  fullj  to  her  as  a  husband,  or  as  a  bride- 
groom with  whom  she  is  to  have  her  nearest  and  everlasting  fel- 
lowship and  communion,  and  so  here.  And  when  Christ  comes 
to  show  most  special  love,  and  to  have  most  special  fellowship 
with  his  people,  he  thus  styles  himself.  Is.  liv.  5,  6.  So  John 
ill.  29.  Andy  when  the  church  has  tasted  that  love,  she  calls 
him  so. 

IL  What  is  it  to  meet  the  bridegroom  ? 

Ans,  To  enjoy  fellowship  and  familiarity  with  him. 

IIL  What  is  it  (to  go  forth)  to  meet  the  bridegroom  ? 

Aiu,  There  are  but  three  ways  of  going  forth  to  meet  with 
Christ  in  Scripture. 

1.  When  soul  and  body,  at  the  last  day,  meet  the  Lord  in  the 
clouds  of  the  air.  1  Thess.  iv.  17.  Thus  the  whole  church,  the 
bride,  shall  appear  in  glory  to  meet  the  bridegroom. 

2.  When  the  soul  only  goes  out  of  the  body  by  the  ministry 
of  angels,  to  meet  the  Lord  in  heaven,  as  Paul,  that  knew  not 
whether  in  or  out  of  the  body.  2  Cor.  xii.  3.  "We  know  it 
here  shall  go  out  of  the  body."  As  Christ  is  said  when  he  went 
to  heaven,  "  I  go  to  my  Father,  and  your  Father."  So  it  goes 
forth  then  to  Christ,  (Eccles.  xii.  7,)  and  neither  of  these  can 
be  meant  here  ;  for,  — 

Firtt,  This  shows  the  state  of  the  Jewish  church  long  before 
Christ's  coming,  at  least  among,  many  of  them. 

Secondly.  Because  the  shutting  out  (verse  10)  is  by  and  at 
death ;  hence  letting  in  is  so  too.     Now  this  was  before. 


I 


lis  TDE   PARABLE    OF 

^.  "WTien  tlie  soul  goes  out  of  ilself  by  faith.     Hence  (Joi 

vi.  35)  it  is  called  coniing  to  Christ ;  aud  tLis  not  any  physioi 

natural  depiirting  of  l!ie  soul  out  of  the  body,  but  ethical,  auyas 
jnatBraliJilJhe  operations  of  the  soul  out  of  itseU!^  And  look, 
as  the  whole  sonl  by  unbelief  departs  from  God  in  Cliriijt,  so  the 
whole  soul  by  faith  comes  again  to  God  b}'  Cliriet.  The  mind 
ieea,  alfecli<ma  make  after  him,  will  fastens  on  him,  and  there 
depends.  This  is  the  first  work  of  faith,  or  the  first  faith,  the 
coming  (as  in  all  motions  there  are  two  extremes)  of  the  soul 
frcm  a  nothingness,  emptiness  in  itself,  to  an  allness  and  fullness 
in  Christ.  And  as  it  is  in  other  motions,  if  there  was  a  vaeiivm, 
there  would  be  moliit  in  inttanti ;  so  if  there  was  an  emptiness 
seen  in  the  world,  and  all  the  works  of  it,  and  in  all  fears  that 
all  mountains  were  cast  down,  failh  then  would  suddenly  come 
by  the  Spirit  to  the  Lord  Jesus,  aud  this  coming  to  Christ  is  not 
meant  here.  For, — 
1        First.  Tlieae  virgins  were  espoused  to  Christ  by  faith  already. 

Seeond/f/.  At  the  first  coming  to  Christ  it  goes  to  the  Lord  for 
life  in  him,  and  from  Uim;  but  here,  having  life  already,  they  go 
forlli  to  live  with  him.  There  the  soul  goes  out  to  meet  liim  in 
the  gospel,  in  the  promise ;  here  the  virgins  go  forth  to  meet 
him  in  glory.  There  the  soul  goes  to  be  justified  by  him  ;  here 
the  virgins  go  to  be  glorified  with  him ;  and  therefore  it  is  meant 
of  a  second  going  out  of  the  soul  by  some  E)>ecial  acts  of  faith, 
after  that  it  does  believe,  and  after  it  is  ready  for  him.  j  And  for 
I      explication, — 

QufM.  1 .  From  whence  doth  the  soul  go  ? 

Ans.  It  is  cliiefly  going  out  of  this  world  by  trampling  lliis 
moon  under  her  feet,  by  forgetting  this  her  fallier's  house,  by  a 
holy  contempt  of  it,  and  a  holy  d^-ing  to  it.  and  all  the  glory  of 
it>r  For  it  is  a  thousand  to  one  if  Salan  does  not  entangle  here ; 
if  Xot  bo  not  taken  with  Sodom,  though  burnt  out  there.  And 
if  this  going  out  is  to  ei^oy  the  Lord  in  another  world  chiefly, 
then  going  out  is  from  the  opposite  term,  from  this  world. 
Hence  Paul  singles  out  this  mercy.  Gal.  i.  4.  Christ  gave  him- 
aelf  to  deliver  us  from  this  present  evil  world.  O,  say  men,  it 
is  a  good  world,  and  good  being  here.  It  is  an  evil  world.  It 
is  so  when  death  comes,  but  for  present  it  is  besL  No,  it  is  i^i 
"  present  evil  world."  "^ 

Qiceat.  2.  By  what  acts  of  faith  dolh  it  go  forth  ? 

Ans.  There  be  two  aflcctions  of  the  soul  tliat  chicfiy  look  to^ 
good  absent,  yet  loving  that  good,  go  forth  to  meet  it ;  those  w 
hope  and  desire  :  like  the  blind  man  and  llic  lame,  lioth  togeth 
can  make  a  shift  to  go.     Hopi',  like  the  eye,  gi>e8  out  and  k 


\ 


THE   TEN   YIBGINS.  118 

desire,  like  the  feet,  runs  out  and  longs.  The  going  forth  there- 
fore to  meet  Christ  is,  1.  By  a  real  expectation  of  him ;  2.  By 
t longing  desire  to  be  with  him.  Hope  goes  on  the  top  of  the! 
world,  and  cries,  O,  I  see  him  ;  desire  stands  bj,  and  longs  for 
him ;  O,  come,  Lord.  A  careless,  blind  world  looks  not  for  him, 
tlie  bride  doth.  Rev.  xxii.  17,  20,  ^^O,  come.  Lord  Jesus,  come 
qoicklj : "  by  love  and  joy  we  embrace  and  entertain  the  bride- 
groom ;  by  hope  and  desire  we  go  forth  to  meet  the  bridegroom. 
Hence  many  diings  are  to  be  observed,  and  yet  not  all  I  might. 

Section  n. 

Doei.  L  That  the  object  to  which  4aith  chiefly  looks,  and 
closeth  with,  is  the  person  of  the  Loi:d><  Jesus. 

It  is  the  bridegroom  himself  tGat  the  virgins  chiefly  have  to 
do  withal ;  they  are  espoused  to  him  as  in  marriage ;  there  is  a 
giving  of  themselves  one  unto  another ;  they  make  themselves 
ready  for  him,  they  go  out  to  meet  him.  It  is  him  they  love,  it 
is  him  they  want,  it  is  him  they  look  for,  it  is  him  they  close 
withal.  Whorish  lovers  look  not  after  him,  but  his  ;  his  peace 
to  comfort  them  when  in  horror  and  fear,  his  mercy  to  save  them 
from  eternal  flames  ;  but  virgins  look  to  him ;  they  look  to  (His) 
indeed,  but  it  is  himself  chiefly  they  care  for.  John  i.  12,  To 
**  so  many  as  received  him  he  gave  power  to  be  sons.*'  John 
vi.  27,  When  the  people  followed  him,  but  it  was  for  loaves ; 
*'  Labor  not  for  bread  that  perisheth,  but,"  etc. ;  "  for  him  hath 
the  Father  sealed."  Matt  xiii^  44,  The  man  did  not  buy  the 
treasure,  but  bought  the  field.  It  is  him  faith  seeks  for.  Jer. 
1.  4,  *'They  shall  seek  the  Lord  weeping."  It  is  him  faith 
chooses,  and  is  contented  with.  "  Whom  have  I  in  heaven  but 
thee  ?  "  Ps.  Ixxiii.  25.  It  is  him  faith  glories  in.  Is.  xlv.  25, 
^  In  him  shall  all  the  seed  of  Israel  glory." 

Section  IIL 

Reason  1.  It  is  chiefly  and  firstly  the  person  of  Christ  that 
the  Father  gives  unto  the  soul.  Is.  ix.  6.  Hence  faith  lays  hold 
on  him.  It  is  not  seemly  to  keep  a  portion  from  any>  much  less 
orphans'  portion.  Faith  empties  a  man  so  as  it  makes  him  the 
poorest  orphan  in  the  world ;  now  the  father  can  not,  will  not 
keep  back  his  portion,  but  gives  it  him.  Wicked  men  have  their 
portion  in  this  world,  (Ps.  xvii.  14;)  and  they  think  the  Lord 
loves  them  because  he  blesses  them.  They  have  many  moral 
excellences  g^ven  them,  which  makes  them  honored  and  lovely 

10* 


114  THE    PAKAni.E   OF 

in  Ihe  eyes  of  men.  and  thcj  fmve  bonor.  anil  ihat  i 
wsrd ;  tliey  liJiTc  bread,  but  not  (he~sIaB'  of  bread  j  tLej  htn 
ordinances,  but  not  the  Lord  in  ibem.  Tli<>  Lord  gives  ih«i 
snswer  to  many  prnyers,  but  never  gives  ihem  hiiuself,  nor  bis 
Son  ;  this  is  higtiest  love.  But  it  ia  bis  Son  himself  he  gives  to 
orphan,  fatlierlesa,  helpless  crealureB  ;  for  Ihe  Lord  is  ibcir  por- 
tion. Lam.  ill.  24.  Tbe  ■*  portion  of  Jueub."  Jer.  x.  16.  Hence 
it  b  him  that  faith  receives,  and  pitches  upon  ;  go  tlutt  Ibe  Lord 
may  denjr  them  many  outward,  many  inward  blessings ;  yet  they 
have  himself  that  is  better  than  all ;  )>ctter,  as  he  said,  than 
J  "  ten  SODS."  Children  may  be  prodigals  for  u  lime,  bul  when 
I  in  want  they  will  then  sue  for  their  portion.  Sainte,  for  a  time, 
I  may  misspend  all  times,  talents,  urdluanc'es  the  Lord  gives ;  bnt 
f  the  Lord  will  bring  them  to  want,  and  then  they  will  sue  for 
[  their  portion,  and  Ihe  Lord  will  give,  and  they  will  receive  thai. 
Jtetuon  2.  Because  there  is  no  satisfying  of  the  Father  with- 
out him :  bring  Bcnjainin  with  you,  or  never  look  to  see  my 
face.  The  conscience  of  a  man  can  never  be  pacified  until  God 
is  satisfied  for  all  wrongs.  Now,  the  Lord  Jesus  has  satiEfied; 
nay,  perfected  forever  them  that  are  sanctified,  "  by  once  offer- 
ing up  of  hinoself  to  God."  Heb.  x.  )4.  Now,  the  soal  nevu 
colnes  to  have  settled  peace  in  bis  own  conscience  (though  peaat 
was  purchased  before)  but  by  offering  up  of  the  Lord  Jesus  by 
feith,  even  Christ  hirai^lf.  The  soul  wants  him,  the  Father 
shows  a  ram  in  the  bush,  gives  Christ ;  and  that  the  eoul  gives 
him  for  satisfaction,  and  offers  him  to  God  agiun.  As  the  priests 
in  the  old  law,  when  tbo  sacrifice  was  slain,  then  it  was  ofTered. 
God  offers  the  soul  a  crucified  Son,  faith  takes  hira  and  offers 
him,  "  Ijord,  behold  thy  Son."  Rom.  iii.  2ii.  And  licuce  comes 
propitiation  and  peace,  peace  to  see  that  God  is  satisfied.  Now, 
if  by  faith  we  come  to  have  tlie  peace  of  the  Father's  satisftto* 
lion  with  us,  then  it  must  needs  pitch  upon  the  person  of  the 
Son  first.  Hence  many  never  have  peace,  because  it  is  not  a 
Son  himself  they  look  for,  but  somewhat  from  him.  They  a 
blind,  and  dead,  and  bard,  and  these  things  they  would  bavf 
helped,  but  close  not  with  Christ  himself. 

Reaton  3.  Because  the  soul  can  neither  actually  receive  n 
eipect  to  receive  any  thing  from  Christ,  unless  it  has  first  pitched  * 
npon  the  person  of  Christ.  A  man  may  hope  he  shiill,  and  pre- 
sume and  think  he  shall,  and  it  may  be,  receive  somewhat  oat 
of  the  common  courtesy  Christ  shows  to  them  that  look  toward 
him,  bnt  never  shall  receive  wiy  saving  good  thing  till  tiow.  JoIiB  'fl 

ii  53,  "  Unless  ye  eat  the  flesh  of  the  Son  of  God,  and  dri 
his  blood,  ye  have  no  life."     Look,  as  it  ia  in  our  eating,  u  if  fl 


e  nor^ 


THE  TEN   YIRGINS.  115 

man  should  seek  to  get  nourishment  out  of  meat  or  drink,  not 
bj  feeding  on  itself ;  so  it  is  here.  Some  said  this  was  a  hard 
8ajiDg,  and  so  it  is  to  a  carnal  heart.  Rom.  viii.  32.  And  hence 
observey  when  the  Lord  promises  any  great  thing  to  his  people, 
(Is.  TiL  14,)  he  ever  brings  in  the  Lord  Jesus,  that  if  he  shall 
be  given,  then  all  things  also. 

Reaton  4.  Because  true  faith  ever  closes  with  Christ  by  love 
to  Christ,  as  false  faith  closes  with  him  out  of  self-love.  Cant.  i. 
2,  3,  "  The  virgins  love  thee."  That  is  love,  indeed,  which  is 
set  upon  the  person.  The  Lord  never  puts  his  pearl  nor  sets  it 
in  a  swinish  faith  that  contemns  the  Son.  No ;  it  is  a  precious 
iiuth  that  loves  the  Lord.  Hence  it  carries  the  soul  to  the 
beloved. 

Section  IV. 

Ute  1.  Hence  see  the  reason  why  the  Lord  keeps  his  people 
hungry  and  empty,  and  cuts  them  short  of  many  spiritual  bless- 
ings. It  is  that  they  might  close  with  and  be  contented  with 
the  person  of  the  Son.  There  are  three  things  some  of  Grod's 
people  seek  for,  and  find  not,  if  the  Lord  mtends  good  to  them. 

1.  They  desire  the  comforts,  and  conveniences,  and  peace  of 
thb  world.  *  O,  rest  is  sweet !  and  the  Lord  will  give  them  none 
of  these,  or  keep  them  at  short  commons  with  these.  And 
why  ?  That  they  might  lay  up  their  peace  and  find  all  in  him- 
self. Gren.  XV.  1,  2.  Abraham,  after  the  slaughter  of  the  kings, 
was  in  fear  that  he  might  make  the  Lord  his  shield.  Hos.  ii.  6, 
7,  ^  She  shall  seek  her  lovers,  but  shall  not  overtake  them." 

2.  They  seek  for  some  good  to  themselves,  in  themselves,  from 
themselves.  I  would  fain  believe,  and  can  not ;  I  would  fain  do, 
says  a  man ;  but,  alas  !  he  grows  worse  and  worse.  The  com- 
mandment comes,  you  will  do ;  there  is  your  task,  do  it ;  yet 
they  languish  and  die,  and  why  so?  Jer.  iii.  22.  That  they 
might  look  for  help  and  righteousness  in  another,  ^^  In  the  Lord 
our  God  is  the  salvation  of  Israel,"  not  from  the  mountains  the 
strongest  helps  and  means ;  in  the  Lord  it  is  alone. 

3.  They  seek  for  grace,  and  strength,  and  peace  from  the  Lord 
Jesus  very  importunately,  and  many  times  very  impatiently,  and 
so  sinfully,  too,  and  the  Lord  denies  them.  It  has  been  better 
with  them  than  now,  therefore  they  wonder  the  Lord  should  be 
so  full  and  they  so  empty,  and  think  sometimes  to  seek  no  more, 
and  the  Lord  denies  a  dole  at  this  door  too,  that  they  might  con- 
tent themselves,  and  lay  up  their  joys  in  the  Lord  Jesus  Christ. 
2  Cor.  xii.  9,  *'  My  grace  is  sufficient."  It  is  strange  that 
Christ,  0O  able,  so  ready  to  help,  yet  denies.     I  confess  it  is 


I 


eotnelime  some  lust  and  Bliimbling-block  the  Lord  Jesuasees; 
O,  Imt  against  thai  thej  seek ;  and  truly  here  is  the  catise,  that 
Laving  DO  good  from  him,  they  might  place  all  tlieir  faappineH 
and  felicity  in  him.  Look,  as  it  was  with  Jaeob,  a  great  foffline 
comes,  and  all  the  sacks  ar«  spent,  and  they  are  used  roughly, 
though  not  hardly  nor  n-roDgfully.  and  all  waa  lo  bring  them  to 
the  sight  and  embracings  of  Joseph  ;  all  the  time  of  famine  waa 
for  this.  So  the  famine  of  Bpirit  is  to  last  long,  and  the  Lord 
denies  supply,  !□  bring  ihe  son]  to  see,  embrace,  and  rejoic-e  in 

. ,  the  Lord  Jesus.  The  most  flourishing  trees  in  God's  house  shall 
have  their  winter  season,  and  cast  their  coat,  that  they  might 
preserve  themselves  in  their  root.  This  is  the  great  wonnd  of 
many  a  believing  soul  for  a  lime,  lo  rest  more  contented  with 
what  he  receives  from  the  Lord,  ihan  to  quiet  himself  and  hii 
heart  with  what  is  in  the  Lord.  Man  would  have  lost  his  h^ 
pincss  in  his  own  hand,  and  this  the  Lord  will  not  suffer  lus 
people  to  lie  iu  long,  (Gen.  xxvi.  i  ;)  and  the  best  and  surest 
course  that  can  be  taken  is  to  cut  them  short  of  all.  For  faith 
is  au  unconquerable  grace,  tliat  whatever  it  loses  out  of  its  ovn 
hand,  it  will  find  it  and  enjoy  it  in  another.  And,  therefore,  see 
God's  end,  and  meet  the  Lord  in  this  end  of  bis.  See  all  in  the 
Lonl,  and  see  in  your  blessedness  therein  all  your  vantii,  lay  it 
up  there,  that  if  you  will  boast,  here  you  may  do  it  all  the  day 

.  long.  For  this  is  God's  greatest  plot,  lo  pull  all  men  down,  that 
his  8on  may  be  set  up ;  lo  wither  all  the  grass  and  beauty  of  all 
the  flowers  of  the  field,  thai  the  glory  of  the  Lord  might  be  re- 

j  vealed.  J  I  mast  here  give  you  a  taste,  for  it  does  me  good  to 
think,  and  it  will  do  you  more  good  to  enjoy  the  sweetnew  of 
this  truth.  There  are  four  things  you  desire,  all  which  are 
chiefly  laid  up  in  Christ,  lo  that  end  that  you  might,  in  all  wanta, 
quiet  your  hearts  with  unspeakable  peace  there. 

1.  The  free  grace  and  love  of  the  Father:  this  is  that,  I 
hope,  which  you  prize  most,  pray  for  most,  fear  the  loss  of  moat, 
would  rejoice  in  the  having  of  most,  without  which  thy  life  is 
death,  and  blessings  cursings,  and  death  the  beginning  of  helL 
Would  you  see  this  love  better  than  life  to  thee  ?  0,  I  can  not 
see  it,  or  but  very  little  of  iU  It  is  true,  look  upon  yourselves, 
you  can  see  but  little ;  many  fears,  many  tears,  many  he.art- 
Borrows,  many  temptations,  many  desertions,  many  vexing  eaos, 
many  denials  to  your  prayers  ;  but  O,  look  up  to  that  ointment 
which  is  poured  upon  thb  blessed  head,  that  love  is  shed  abun- 
danily  upon  the  Son  from  before  alt  worlds,  and  look  wliat  love, 
what  grace  the  Father  shows  to  him  ;  that  love  is  thine,  ihat  lo*e 
ill  him  is  shown  to  thee.  2  Tim.  i.  'J,  10.     Here,  stand  amazed, 


THE  TEN   VIRGINS.  117 

all  ye  people  of  the  Lord !  you  have  heard  the  Lord  loves  you, 
and  sometime  believe  it ;  but  being  under  water,  can  not  conceive 
of  it,  nor  see  how  he  loves  you,  how  dearly,  how  abundantly  I 
O,  look  now  upon  the  love  of  God  the  Father  in  the  Son ;  as 
he  loves  him,  so  he  loves  thee,  a  worm,  a  devil,  notwithstandiri 
all  thy  want,  aU  thy  sins,  all  thy  miseries.  John  xvii.  23,  26. 

2.  Life.  O,  death  is  terrible,  and  a  dead  heart  is  woful ;  it  is 
the  great  plague  that  lies  upon  men  without  Christ,  that  are 
strangera  to  the  life  of  Grod.  £ph.  iv.  18.  Is  thy  heart  ever  so 
joyed  as  when  it  is  most  enlarged  for  Grod,  and  hath  most  delight 
and  liberty  in  the  ways  of  Grod  ?  Alas  I  thy  life  is  but  a  linger- 
ing 8i<^ess,  a  poor  life  to  that  which  thou  hast  in  Christ !  O, 
look  up  there.  Col.  iii.  3.  You  think,  when  your  hearts  are 
affected,  and  warmed,  and  quickened  in  prayer,  by  word,  or  divine 
thoughts,  etc,  O,  if  it  might  be  ever  so ;  how  happy  !  O,  but 
it  dies  presently,  and  thou  knowest  not  how.  Look  up  to  the 
Lord  Jesus ;  he  is  alive  when  thou  art  dead,  and  his  life  is  thine, 
and  it  is  ever  thine  in  him,  even  eternal  life.  1  John  v.  10-12, 
**  This  is  the  record,  that  he  hath  given  us  eternal  life."  Alas  ! 
I  find  none.  O,  it  is  in  his  Son,  in  whom  thou  livest  a  better 
life,  than  men,  than  kings,  than  angels.  And  I  doubt  not  but  the 
Lord  suffers  temptations  to  rob  you  of  your  life,  that  you  might 
find  it  when  it  is  lost,  here,  and  rejoice  that  when  you  have  none, 
yet  here  it  is.  Blessed  be  God,  he  will  keep  our  lives  as  the 
life  of  Jacob  was  knit  up,  and  bound  up,  in  the  life  of  the  child ; 
nay,  that  life  is  ours. 

3.  Conquest  and  victory  over  all  enemies.  It  may  be  you 
say  oflen,  the  Lord  hath  commanded  mc  to  seek  for  help ;  and  he 
will  help,  he  hath  promised  so  to  do  ;  but  I  find  my  distempers 
^till  raging,  Satan  still  buffeting  and  winnowing,  and  vexing  and 
foiling,  and  as  I  feel  many,  so  I  fear  more  sorrows  before  I  die, 
and  then  death  and  delusion,  that  at  last  I  may  be  deceived. 
Nay,  the  agonies  of  hell  many  times  assault  me,  and  then  I  am 
pat  to  a  loss,  that  is  it  possible  I  should  escape  ?  Why,  beloved, 
the  Lord  Jesus  conquered  death,  and  sin,  and  hell,  and  the  grave, 
and  Satan,  with  all  the  strength  of  darkness  and  delusion,  and 
hath  spoiled  them.  Col.  ii.  14,  15.  And  now  he  is  in  heaven  in 
his  kingdom,  triumphing  over  them,  that  they  can  not  hurt  him. 
Ay  ;  but  what  is  that  to  me  ?  Why,  this  very  victory  is  thine. 
Hence  we  are  said  to  be  dead  with  him,  (Rom.  vi.  8,)  and  risen 
with  him,  (Col.  iii.  1  ;)  nay,  to  sit  in  "  heavenly  places,"  as  it 
were  triumphing  in  him,  in  glory  with  him,  (Eph.  ii.  G ;)  nay, 
(Heb.  X.  14,)  "  He  hath  by  one  offering  perfected  his  people  for- 
ever that  are  sanctified."    It  is  true  you  may  rejoice  in  that  you 


118  THE   1-ARABI.E   OF 

Hhall  conquer ;     but  O,  remember  this,  it  is  done  already  in  thy 
hetid  and  in  tlij  liusband. 

4.  Immuijibilily  iind  cerlointy  of  standing  in  a  happy  estate ; 
for  this  is  that  which  sads  the  heart,  I  shall  fall  at  lost.  Ho~« 
is  it  possible  but  I  should  be  bo  ?  No,  beloved,  look  upon  the 
Lord  Jesua,  in  him  thou  art ;  if  he  can  fall,  if  he  can  die,  if  he 
can  be  cast  from  the  Father's  face,  then  thou  majfat.  Believe 
"  that  I  live,  you  shall  live  also."  John  xiv.  19.  Adam,  indeed, 
was  chosen  to  be  hea<l  of  mankind,  and  as  when  he  stood  per- 
fect^ wc  stood  ;  so  (though  mulably)  he  falling,  we  fall.  So  we 
are  chosen  in  Christ,  and  as  he  stands  unchangeably,  bo  we  stand ; 
and  as  he  was  tempted  every  way,  yet  did  not,  could  not  fall,  no 
more  canst  thou.  So  that,  O  that  the  Lord  would  give  yon 
hearts  to  learn  this  lesson,  when  there  is  nothing  but  want  in 
thee.  Do  not  shift  so  much  for  a  little  from  the  Lord,  bnt  see 
God's  end  and  reach  it.  O,  rejoice,  glory  in,  and  bless  the  Lord. 
This  was  Paul's  life,  and  the  life  of  the  churches  first  planted. 
O,  bless  the  Lord  for  all  spiritual  blessings  in  Christ  1  This  will 
be  joy  in  sorrow,  life  in  death ;  this  ia  golden  faith,  this  will 
answer  all  fears.  When  Satan  saitb,  Thou  hast  not  this  or  that, 
nor  canst  not  do  this  nor  that,  and  to  hell,  therefore,  thou  must 
go;  reply  again.  It  ia  true,  I  have  little,  I  am  dead,  but  Christ 
lives  forever ;  I  may  fall  in  myself,  I  never  can  fall  in  him  ;  that 
which  he  hath  is  mine. 

Object.  It  is  true  they  may  do  this  that  know  the  Lord  Jesus 
is  theirs,  but,  alas  1  1  know  not  that. 

Am.  If  you  do  not,  you  must  wait  then  until  llie  Lord  make 
himself  known  unto  you ;  but  tell  me,  will  you  do  this,  if  you 
did  thus  know  it  ?  It  may  be  some  of  you  have  not  done  so, 
unless  by  force  sometimes,  and  you  will  find  it  one  of  the  tough-' 
est  works  of  faith  that  is.  What  is  a  poor  man  better  for 
other's  wealth,  and  a  sick  man  for  another's  health,  and  a  na 
man  when  others  are  clothed?  Yet, ' beloved,  by  virtue  of  tbtfl 
power  of  faith,  and  our  union  to  the  Lord  Jesus,  a  mai 
better.  A  woman  that  is  matched  to  a  prince  may  have 
penny  in  her  purse,  and  yet  she  rejoiceth  in  that  her  liusbanAj 
[hath  it, I  It  is  the  secret  nature  of  faith  to  make  a  man  all  one' 
with  Cbristt  in  Christ,  in  that  manner  that  I  can  not  find  such 
a  union  in  the  world ;  and  hence  his  health,  his  clothes,  his 
grace,  his  life,  may  be  matter  of  us  much  joy  as  if  a  man  had 
all  this  in  himself.  And  because  many  a  soul  halh  Christ,  but 
feeling  such  emptiness  in  himself  as  that  he  can  not  think  so,  awl' 
il  may  be  would  do  so  if  he  saw  whether  he  might  do 
I  shall  therefore  cKpresa  my  thoughts  to  them  thus,  in  these 
ticulare : — 


i 


THE   TEN   VIRGINS.  119 

1.  That  aU  that  fiiUness  that  is  in  the  Lord  Jesus,  it  is  not  for 
himself,  but  for  them  that  want  it.  John  xvii.  19.  lie  might 
have  been  blessed  in  his  Father's  bosom  without  thee.  Why 
)»hould  he  therefore  live,  and  do,  and  suffer,  and  rise,  and  glorify 
his  blessed  nature,  but  for  them  that  wanted  this  ?  He  is  filled 
with  wisdom,  life,  strength,  because  men  are  blind,  dead,  weak. 

2.  But  you  will  say  all  the  world  want  it,  and  yet  few  in  the 
world  shall  ever  have  any  share  there ;  therefore  all  them  in  the 
world  that  hunger  after  all  that  good  that  is  in  him,  they  may ' 
now,  in  the  absence  of  it,  content  themselves  with  it,  that  there 
it  is  in  him  for  them ;  for  the  Lord  fills  the  hungry,  and  so  hun- 
gry as  it  is  not  something  or  other  that  they  pick  out,  but  all 
Christ,  and  all  of  that  that  is  in  Christ.  Now  is  the  season  to 
eat ;  if  bread  and  hunger  meet,  now  satisfy  yourself.  2  Cor. 
xii.  9,  Paul  prayed,  and  the  Lord  denied ;  yet  now  the  Lord 
bids  him  feed  on  his  grace.  So  that,  when  thy  heart  asks,  What 
hast  thou  to  do  with  him  when  so  vile  ?  answer,  Yet  the  Lord 
hath  all,  and  I  want  him,  and  hunger  after  him.  Take  heed  of 
despising  his  grace  !  If  thou  hast  no  hunger,  the  Lord  be  mer- 
ciful to  thee ! 

3.  If  you  have  so  contented  yourselves  with  him,  as  now  you 
place  all  your  felicity  in  him,  to  this  end,  to  receive  life  from  him 
a^  a  man  satisfies  himself  with  bread  that  he  may  have  life.  F 
as  I  would  not  damp  the  faith  of  the  elect,  no  more  would 
patronize  the  sloth  of  the  wicked.  Many  a  man,  it  may  be,  may 
say,  I  have  nothing  in  myself,  and  all  is  in  Christ,  and  comfort 
himself  there,  and  so  fall  asleep ;  hands  off,  and  touch  not  this 
ark.  lest  the  Lord  slay  thee.  A  Christ  of  clouts  would  serve 
your  turn  as  welL  Run  not  to  this  temple  to  make  it  a  den  of^ 
your  thievish  heart ;  no,  do  you  so  content,  or  will  you  so  con- 
tent yourselves  with  him,  as  to  account  yourselves  hapi)y  here, 
iliat  all  the  world  is  dung  in  respect  of  this ;  and  this  you  do  to 
jsurk  and  receive  more  from  Christ,  and  so  to  be  like  him.  Now, 
hold  here,  and  live  here,  and  rejoice  here  forever.  Phil.  iii.  9- 
1 1  ;  Is.  xii.  2,  3.  First.  "  The  Lord  is  my  song  and  salvation  ;" 
therefore  we  will  draw  hence.  If  the  Lord  gives  nothing,  yet  I 
have  it  in  him ;  if  he  gives  any  thing,  the  honor  shall  be  given 
to  him.     O,  take  this  course  ;  1.  Lest  you  lose  Christ  and  all  too ; 

2.  Lest  the  I^rd  ever  keep  you  short  in  a  complaining  condition ; 

3.  That  you  may  be  every  day  and  moment  in  heaven,  and  win 
tlie  crown  from  every  hypocrite  who  knows  not  what  this  life  in 
Christ  means  ;  4.  That  the  Lord  may  be  your  glory,  for  he  is 
not  only  the  glory  of  Grod,  but  of  his  people  Israel  too ;  5.  That 
yoa  may  love  yourselves  tlie  less,  and  the  Lord  the  more. 


im, 

b^orl 

III 


Section  V. 
Vie  2,  HeD<*  sec  a  necessily  of  Bceing  and  knowing  Chrisl, 
before  A  man  can  believe,  or  if  €vcr  the  sou!  believe ;  for  if  faith 
closes  with  the  person  of  ihe  Lord  Jesus,  the  snme  faith  mPBt 
first  see  that  person.  K  it  lakes  the  bridegroom  himself,  it  must 
see  and  know  him  first.  Did  you  ever  see  any  espoused  together 
tlmt  did  not  first  see  and  know  each  other?  The  eve  must  first 
1  see.  My  meaning  is,  there  must  precede  this  act  of  the  under- 
.  Blanding,  to  sey  Christ,  before  a  iHan^can'dose  with  Christ  by 
'  Ills  will.  For  I  aim  not  at  lliis  whether  it  goes  before  in  time, 
but  in  order  of  mature  it  does  precede,  and  absolutely  necessary 
it  is.  flencc,  (.lohn  vi740.y""  Hethat  seeth  and  believeth  in  the 
Son  hath  eternal  life."  This  is  so  necessary  to  failh,  that  faith 
itself  puts  on  this  name.  Is.  liii.  1 1,  ■'  By  his  knowledge."  Luke 
xix.  4I1  "O  thai  thou  hadst  known!"  Is. xlvi.  21,  "  Look  unto 
[me  and  be  saved,"  And  hence  unbelief  in  Scripture  is  expressed 
Iby  being  blinded,  (Bom.  xi.  7,  8  ;)  for  thougli  Christ  be  absent 
from  us  oiTearth,  yet  that  is  the  excellency  of  faith,  it  makes 
things  absent  prciienl,  and  sees  unseen  things;  (Heb.  xi.  1 ;  John 
viii.  56,)  "Abraham  saw  my  day;"  and  that  is  the  wonderment 
of  saints  ;  there  is  light  in  Goshen  when  all  Egypt  is  dark,  when 
others  are  blinded  they  see.   Is.  Ix.  1,  2. 

Qaeil.  "Wliat  is  this  knowledge  or  seeing  of  the  Lord  ? 
Ati$.  I  make  this  question,  partly  because  this  is  the  first  chief 
evangelical  work,  as  it  appears  to  us  ;  nay,  indeed,  it  is  in  a  man- 
ner all ;  hence,  (Jifatt.  xi.  27,)  ''  1  thank  thee  thou  host  hid  these 
things,"  elc.  If  this  be  right,  failh  is  right,  etc. ;  and  if  this  be 
not,  a  man's  faith  is  but  a  fancy,  and  a  man's  sanciificaUon  and 
reformation,  hopes,  desires,  ore  but  the  works  of  death  and  dark- 
ness, if  this  sun  be  not  risen ;  and  pjtrtly,  also,  because  all  the 
policy  and  power  of  Satan  is  to  blind  the  eye  here,  for  then  he 
knows  men  will  stumble  at  every  elep,  2  Cor.  iv.  4.  He  will 
help  to  believe,  and  joy  in  believing,  and  reformation  af^er  that 
joy,  that  a  man  might  content  himself  with  tliis  joy  and  faith,  and 
kfok  not  aflcr  the  sight  of  Christ.  And  if  I  was  to  leave  the 
world,  I  should  leave  this  to  be  thought  of;  as  Christ  told  the 
woman  of  Samaria,  "  Ye  worship  whom  ye  know  not,"  so  men 
believe  in  whom  they  know  not,  and  pray  to  one  whom  Ihey 
,  know  not,  and  depend  on  whom  they  see  not,  and  hence  do  not 
-.  1  wonder  at  an  adulterous  generation  rising  up,  that  deny  all  evi- 
■  dencing  of  a  uuin's  justification  from  his  sanclificntion,  and  tliat  it: 
is  bul  a  fading  thing,  because  they  never  felt  what  it  meant, 
eauee  they  never  knew  what  the  Lord  Jesus  meant,  and  th( 


1 


THE   TEN   VIRGINS.  121 

fore  listen  to  it.     I  say  therefore,  first,  what  this  knowledge  is 
not,  for  every  man  has  some  knowledge.  ^ 

i.  There  is  a  knowledge  of  the  Lord  Jesus  by  report ;  the 
fame  of  a  man  may  come  where  himself  is  not  seen  ;  so  of 
Christ,  there  may  be  a  fame  spread  of  him,  and  of  some  excel- 
lences in  him,  where  he  is  not  savingly  known,  and  this  is  not 
seeing  of  Christ ;  for  a  man  may  live  and  die  a  damned  crea- 
ture with  this  knowledge.  The  Samaritans  had  some  knorwledge 
by  report  of  the  Messiah.  John  iv.  25,  ^  When  he  is  come  he 
will  tell  us  all  things ; "  so  many  among  us  hear  that  Christ  is 
come,  and  risen,  and  glorified,  and  the  Saviour  of  the  world  and 
of  sinners,  etc.  But  how  come  they  to  know  this  ?  By  way  of 
tradition  g^^j  "*por^  nnly.  I  confess  this  knowledge  may  be  a 
means  m  the  electtobring  them  to  saving  knowledge,  as  in  the 
queen  of  Sheba  that  heard  Solomon's  fame,  and  the  disciples. 
John  i.,  "  Come  and  see."  But  reprobates  are  not  drawn  by  it, 
as  Herod  (Luke  xxiii.  8)  "  heard  many  things  of  Christ,"  but 
never  saw  him  till  he  came  to  judge  him.  So  here,  because  they 
can  live  well  witliout  Christ,  hence  rest  content  with  the  bare 
report.  Whereas  they  that  had  diseases  heard  of  his  fame,  and 
cume  to  see  Jesus. 

2,  There  is  a  knowledge  of  Christ  from  his  works^  as  we 
know  what  trade  and  what  artificers  many  men  be,  because  these 
are  external  things,  yet  know  not  the  man ;  so  there  is  a  knowl- 
edjre  of  Christ  by  his  works,  that  by  him  the  worlds  were  madi'. 
(Ileb.  i.)  and  all  creatures  governed,  and  a  man  may  see  him  in 
hi:4  trading  with  others  and  himself;  all  comes  from  him,  that  a 
man  may  say  the  Lord  has  done  all  this,  and  that  for  me,  and 
yet  strangers  to  Christ.  And  if  men  be  ignorant  of  him  here, 
he  may  do  such  wonderful  things  before  their  eyes,  that  they 
can  not  but  wonder  and  say.  This  is  the  Lord's  work,  and  yet 
know  him  not.  I^Iatt.  xi.  20.  He  upbnaidcd  the  cities  where 
UKjejt  of  his  mighty  works  were  done,  but  they  saw-liim  not. 
John  XV.  24,  "  If  I  have  not  done,"  etc.  The  Lord  may  work 
t(trangc  temporal  deliverances,  that  you  may  know  all  power  is 
in  Christ's  hand  to  save  and  pardon,  (Matt.  viii.  27,)  so  ns  to 
niar\*el  and  not  envy, "  What  manner  of  man  is  this  that  winds 
and  seas  obey  him  ?  "  It  is  true,  the  saints  do  know  the  Lonl, 
but  they  are  not  idle  spectators  and  receivers  of  him  ;  but  O 
that  I  might  have  that  Christ  himself!  They  do  him  no  good, 
^ve  him  no  content  without  him ;  as  he  said,  **  What  jrivest 
thou  me  if  I  go  childless?"  John  ix.  Christ  had  opened  the 
blind  man's  eyes,  and  yet  he  cries,  **  Lonl,  who  is  he?"  (verse 
3G-^^;)  whereas  others  see  the  works  of  Christ,  and  vanish; 
VOL.  II.  11 


"        18! 


Jf 


or  if  afiected,  an  evil  spirit  comes  on  ihem,  as  on  Saul  wheii  he 
saw  David's  love. 

3.  There  is  a  literal  knowledge  of  the  Lord  Jesus  by  tlie  bare 
leller  onl^  pf  the  wordTanJ  it  is  wrought  in  this  manner.     A 
man  doth  not  only  take  up  the  knowledge  of  Christ  by  report 
nor  from  bis  works,  but  he  hears,  reads,  ia  well  t'aleehised  con- 
cerning  Chrigt  and  aJLhls  orffcSlCSnicneBta.  iliat  there  is  mui^  i 
light  lot  in ;  lience  his  mind,  liaving  those  literal  rclationa.  gue9%-' 
cth  at  them,  and  conceives  of  tht'm ;  and  beeauee  the  mind  ij 
carnal,  it  apprehends  them  in  a  carnal  manner,  (though  it  thin 
it  sees  Christ  truly.)     Hence  a  man  having  a  form  of  this  knowfiH 
1  edge  in  his  head,  he  may  be  able  to  express  much,  and  moke  »l 
large  confession  of  his  faith,  discourse  of  points  of  controverqr  T 
in  marters  that  concern  Christ,  and  justification  by  Christ,  etCj  ' 
and  instruct  others,  and  yet  having  no  more,  know  not,  all  ihia   I 
while,  what  the  Lord  Jesue  is. 

Mnt.  Because  as  he  was  a  carnal  Jew  that  had  but  the  form 
of  knowledge  in  the  law,  (Rom.  ii.  20,)  so  be  i-i  hut  a  carnal 
Christian  tliot  has  but  a  fonn  of  knowledge  in  the  gospel.  The 
Jews  were  exceedingly  versed  in  Scripture,  and  boasted  they 
heard  God,  and  saw  God  ;  Christ  tells  them  they  never  heard 
his  voice,  nor  saw  his  face,  (John  v.  30  ;)  i.  e.,  ihey  only  saw  it 
lite  raj  l.Yijpot  savingly. 

iSfconrf/f/.  This  is  but  a  carnal  knowledge,  which  letter  and 
fancy  beget.  1  Cor.  ii.  14,  "lie  con  not  know  them,  because 
they  are  spiritually  discerned." 

Thirdly.  It  is  a  dead  knowledge,  or  will  be  dead  and  unsavory ; 
and  hence  many  that  know  much  of  Christ  feed  on  their  lusta 
and  dunghill  delights,  because  their  knowledge  feeds  Llicm  not, 
fills  them  not.  as  fancies  do  not  feed. 

Fmirthly.  It  is  a  false  knowledge  ;  for  give  a  blind  man  a  de- 
scription of  the  sun,  or  a  tasteless  man  of  honey,  he  may  set  up 
a  false  image  and  deceive  himself;  and  so  doth  this.  Many  set 
up  a  false  image  of  Christ,  and  trust  to  that.  Or,  as  in  descrip- 
tion of  another  country,  wlien  he  sees  it,  then  he  sees  he  woa 
deceived.  So  samts  see  they  were  deceived,  and  saw  not  Christ, 
nor  sin,  nor  God,  and  so  shall  men  in  hell  see ;  hence,  (Is.  vi.  9.) 
"In  seeing  they  see  not."  How  came  that  to  pass?  They  did 
see^bnt  saw  not  really,  I 

ledge  na  hinilers  from  saving  ksowUl 
9,  "  I  came  that  ibcy  tliat  see  migl  ' 
;,  learned  Corinthians  must  beeom 
foolishness,  and  the  light  that  \s  in  thee  is  darkness.     This  I 
stands  in  your  light ;  and  yet  this  is  the  knowledge  that  U 


Fifthly.  It  is  such  a 
edge  of  Clirisl.     John  L 
be  made  blind."     The  » 


THE   TEN   VIRGINS.  123 

sands  content  themselves  withal,  and  hence  catch  hold  on  Christ, 
and  think  they  have  him,  when,  in  truth,  it  is  but  the  image  and 
fancy  of  him. 

Quest,  What,  then,  is  this  knowledge  or  seeing  of  Christ  ? 

Aru.  There  is  a  seeing  of  Christ  after  amanbelifiKea,  which 
is  Christ  in  his  love,  etc. ;  but  I  speak  of  tEaTEretlight  of  him 
that  precedes  the  second  act  of  faith,  and  it  is  an  intuitive  or 
sight  of  him  as  he  is  in  his  glory.     Christ  reveals  his  won- 
iil  glory  to  thp.  s^nl  rftj^jlyj  i^  <^-  ffr.     A  man  hears  sin  to  be^ 
e  greatest  evil,  and  sometimes  conceives  by  argument  how,  but  N 
sees  not  the  thing  sin,  though  he  sees  the  word  sin.    So  a  man  that   \ 
never  traveled  into  foreign  parts  may  hear,  and  read,  and  speak    I 
of  countries ;  or,  as  herbalists  read  of  the  nature  of  plants  and 
trees,  yet  never  saw  the  things,  nay,  trample  upon  them  when 
they  see  them ;  so  it  is  one  thing  to  read  of  the  sim  in  a  book, 
or  to  know  it  by  revelation,  another  thing  to  know  it  by  sight. 
This  is  therefore  the  saving  knowledge  of  Christ,  to  see  the! 
Lord  in  his  glory  as  he  is  ;  not  perfectly,  for  that  is  in  heavenj 
Hence  we  shall  there  see  him,  and  be  like^unto  him,  but  im- 
.  perfectly,  and  in  part ;  (2  Cor.  iii.  18,)  "  Changed  here  into  the 
Fame  image."     And  this  appears  from  these  four  grounds :  — 

1.  That  knowledge  the  saints  have  of  Christ,  it  is  not  by  bare 
word  ^nlyi  b"*^  ^^*^  by  the  Spirit.  The  word  relates  Christ,  but 
the  Spirit  ia  the  interpreter  of  the  word.  The  interpreter  of 
heaven  must  interpret  the  language  of  heaven.  Now,  the  Spirit 
ever  shows  us  things  as  they  are,  even  though  they  be  deep 
things  and  mysteries,  it  makes  them  plain ;  (1  Cor.  ii.  9,  10,) 
^  As  the  sun  when  it  ariseth  it  scatters  all  darkness,  so  when 
this  day-star  ariseth."  Not  that  these  things  are  revealed  with- 
out the  word ;  for,  (2  Cor.  ii.  14,  and  2  Cor.  iv.  4,)  lest  the  light 
of  the  gospel  should  shine.  It  is  by  the  word  that  the  Spirit 
does  enlighten. 

2.  Because  the  sight  of  the  knowledge  of  Christ,  it  is  as  the 
knowledge  of  a  thing  in  a  glass.  1  Cor.  xiii.  12.  Now,  though 
you  see  not  the  man  face  to  face,  yet  if  you  see  him  in  a  glass, 
there  you  see  him  as  he  is.  Qiiod  videtur  in  speculo,  non  est 
imago,  as  some  think.  A  man  may  know  another  by  relation  or 
by  some  picture,  but  in  a  glass  that  is  more  full.  The  Jews  they 
naw  Christ,  but  it  was  under  vails,  and  types,  and  pictures  of 
him  ;  this  was  obscure.  Under  the  gospel  the  vail  is  pulled  off, 
and  with  oi>en  face  we  see  as  in  a  "glass  the  glory  of  the  Lord." 
In  heaven,  the  glass  is  taken  away,  and  then  we  see  as  we  are. 
seen.  * ' 

3.  Becaase  that  estate  of  the  saints  is  translated  into  a  state 


I 


I 

I 


124  TilE   PARABLE   OF 

of  glory.  Ilencc,  when  justified,  then  glorified.  Hence,  ns  that 
sunctificaLion  that  is  in  the  will  is  the  beginning  of  the  life  of 
glory,  ao  that  liglit  God  puts  into  their  mind  ig  tho  beginning  of 
the  light  of  glory,  [lence,  as  in  heaven,  tlie  soul  sees  Christ 
by  tlie  full  light  of  glory  perfeetly,  face  to  face,  so  in  tliis  life 
the  soul  sees  Christ  really  aa  he  is,  yet,  as  in  a  glass,  imperfectly. 
Hence  we  are  said  lo  "  see  in  part." 

4.  In  regard  of  that  abundiuit  goodness  and  love  of  Christ 
his  people.  Love  can  not  lock  up  secrets.  Joseph  hid  himsi' 
from  his  brethren  for  a  time,  but  hia  boweU  melt ;  he  must  t 
them  that  he  is  Joseph.  Christ  may  do  so ;  but  his  love  even 
constrains  him  afterward  to  let  them  see  who  he  is,  Joha 
xiv.  21.  I  confess  its  admirable  love  to  reveal  Christ  in  the 
word  and  letter  of  the  gospel ;  to  hear  of  him  is  happiness,  Bad 
if  the  Lord  saves  you,  you  will  think  so  too.  But  this  is  com* 
mon  to  wicked  men  ;  there  is  a  manifestation  of  himself  as  he 
is  unto  hb  people.  And  now  he  is  in  glory,  hence  reveals  him- 
self in  his  inconceivable  glory,  that  now  a  man  eyes  the  Lord, 
iuid  such  things  he  never  thought  of  before,  which  eye  never 
saw.  I  Cor.  iL  9. 

Quest.  How  doth  the  soul  see  him  as  he  is  ? 

Am.  I,  in  this  case,  rather  desire  to  learn  than  teach,  even 
from  the  meanest ;  yet  what  is  obvious  I  shall  suggest  in  thi* 
weighty  business. 

Tbii  seeing  of  him  appears  in  three  particulars. 

1.  True  saving  knowledge  and  sight  of  Christ  consbt  in  the 
sight  of  the  glory  of  his  person,  especially  now  ''  caught  up  to 
heaven,  and  sitting  at  the  right  hand  of  God,  in  all  the  glory  of  the 
Father."  Look,  as  at  the  judgment  day  ihe  Lord  shtUl  break  out 
of  heaven  in  such  glory  as  shall  amaze  all  the  world,  and  all  eyea 
shall  see  him,  that  he  shall  not  only  be  admired  in  himself,  hot  in 
all  his  saints,  by  all  that  are  round  about  him.  Just  so  doth  the  soul 
see  bira  now,  (though  not  by  the  eye  of  sense,  yet  by  the  eye  of 
faith ;)  though  not  coiue  to  judge  the  world,  yet  now  ruling  of  the 
world ;  though  not  in  the  clouds,  yet  in  heaven ;  though  his  hiim&n- 
ity  only  in  heaven,  yet  his  Godhead  beams  filling  heaven  and 
earth ;  though  not  yet  coming  in  the  Father's  glory,  yet  sitting 
clothed  with  (he  Father's  glory.  For  if  a  man  looks  on  ereaturea, 
he  sees  God's  footsteps  of  power;  if  on  angels  and  saints,  Gofs 
image  of  holiness ;  if  on  Christ,  there  God  himself.  2  Cor.  rv, 
I  4r-7.  It  is  true,  then,  Christ's  glory  shall  be  seen  by  the  wicke^ 
I  but  thitt.a_lgLfleii9e)notbyfaithj  that  is  only  in  their  minds,  bid 
there  is  no  shining  into  the  henri,  lo  the  kindling  of  an  infinite 
esteem  of  him.     And  tliis  the  god  of  this  world  hides  frrau 


I 


I 


THE  TEN   VIRGINS.  125 

people.  Christ,  the  Lord  of  another  world,  in  spite  of  Satan,  re- 
Teals  to  his  people.  Before  a  man  sees  Christy  there  is  nothing 
more  base  than  Christ,  even  to  the  elect,  and  then  the  ways  and 
work  of  Christ.  Jer.  ii.  11,  "Have  any  heathen  changed  their 
pods  ?  These  change  their  glory  for  that  which  doth  not  profit." 
Now,  the  Lord  will  be,  must  be  esteemed  of  his  people  ;  hence 
wiU  and  does  reveal-  this  glory  of  his  to  his  saints,  whereas  here 
others  are  blind. 

2.  In  the  beholding  of  the  Lord  as  he  comes  and  appears  in 
the  glory  of  his  covenant ;  for  when  the  Lord  reveals  himself 
so  as  to  cause  the  soul  to  believe,  and  thereby  to  make  it  one  of 
his  people,  he  never  makes  any  people,  but  by  entering  into 
covenant  with  them.     Hence  he  ever  appears  in  his  covenant 
first.  Is.  xlix.  ult.     Look,  ns  when  the  Lord  made  him  a  people 
at  Mount  Sinai,  Moses  came  down  from  God,  appears  with  tables 
in  his  hands,  etc.     So  when   Christ  comes   to   make   any  his 
people,  he  comes  as  mediator  of  a  better  testament.    Ileb.  vii. 
22,  **  On  Mount  Sion."  Heb.  xii.  22,  24.     Now,  look,  as  it  was! 
with  the  Israelites,  (2  Cor.  iii.,)  they  had  the  covenant  of  Christ, 
and  Christ  revealed ;  but  as  Moses'  face  was  covered,  so  theirs 
was,  and  Christ  there  was- tailed  over  with  the  law,  even  the 
moral  law,  written  in  stone.     Hence  there  was  a  vail  on  their 
hearts  too ;  they  could  not  see  Christ,  the  end  of  the  law,  but 
only  the  vail,  viz.,  the  law  ;  and   hence  looked  for  life  by  that, 
and  hence  were  hardened  against  Christ.  Rom.  ix.  31,  32.     So  it, 
i*  the  misery  and  blindness  of  many  people  at  tliis  day  ;  they  see '. 
the  Lord  Jesus,  but  with  his  vail  on.    For  people  being  not  able 
to  see  and  prize  the  glory  of  Christ  immediately,  the  Lord  ap- 
pears with  the   law  first,  requiring   this   and    that,   and   they 
endeavor  to  do  it ;  and  hence,  if  they  can  not,  they  comfort  them- 
selves with  this,  The  Lord  accepts  my  endeavors,  not  seeing  the 
hypocrisy  of  them,  or  else  they  are  never  at  peace,  or  very  sel- 
dom.    And  why  ?    Because  they  see  not  to  the  end  of  that  which 
is  abolished  ;  never  saw  the  end,  the  Lord  Jesus  Chnst.     Now, 
therefore,  when  the  Ijord  reveals  himself,  the  Lord  makes  him- 
self known  without  the  vail ;  so  tliat  when  conscience  cries,  you 
must  do  whatever  is  commanded  or  die ;  the  Lord  Jesus  now 
comes  and  appears,  and  saith.  Therefore  see  what  need  thou  hast 
of  me,  who  have  fuliilled  all  righteousness,  and  done  all.     Re- 
ceive me  that  have  done  it,  and  thou  shalt  live.     O,  but  may  I 
now  live  as  I  list  ?    Am  I  now  free  from  the  law  ?    No  ;  it  is  to 
be  thy  rule  and  life  in  heaven  ;  but  "  I  will  write  my  laws  in  thy 
heart,  and  cause  thee  to  walk  in  my  ways."     Ilt-nce  the  soul 
sees  all  done  for  him  :  1.  In  Christ ;  2.  All  that  he  is  to  do  for 

11* 


H        ISS 


Christ,  lie  sees  it  not  in  meAii^,  nor  in  liimaclf,  but  in  the  1 
Lord's  proDiiso ;  and  liere  fuith  Imngd  and  has  peace.  For  two  | 
things  trouble  :  — 

Firtt.  I  have  broke  the  first  covenant  of  the  law  ;  Christ  af-  J 
pear^  not  as  one  that  exac(8  tlic  debt,  but  as  one  that  comes  la  \ 
enrich  him  when  poor. 

Secondls/.  I  can  not  walk  after  it  as  a  rule  ;  Christ  appears  in  ' 
tliis  covenant,  and  proraisetti  to  cause  him  to  do  it ;  and  hence, 
ailer  all  departinga  from  the  Lord,  he  will  not  depart  farther  hy 
unbelief,  but  sees  tlie  end  of  the  law,  which  is  Christ,  tLat  in 
him  they  may  perform  the  covenant,  and  by  him  be  strengthened 
to  walk  with  him  aa  after  a  rule.     For  tlie  covenant  of  grace  is 
not,  Christ  will  be  righteousness  to  thee  if  tbou  wilt  walk  aft«r 
the  law  as  a  rule,  imt  Christ  will  do  both  ;  and  this  the  aoul  sees 
in  its  glory,  else  it  is  no  sight.     Hence  (2  Cur.  iii.)  g(»pel  ti 
called  "  the  ministration  of  glory,"  which  no  cartml  heart  can  see ; 
for  the  rail  is  taken  away  when  it  turns  to  iLe  Lord,  and  sees 
him.     The  sainta  only  with  open  face  behold  this.     It  is  true, 
for  a  time  they  may  make  of  Christ  a  Moses  ;  ns  Peier,  (Luke  v. 
8,)  "  Lord,  depart  from  me ;  I  am  a  sinful  mau."    And  the  Lord 
may  deal  roughly  with  them  to  humble  them,  as  Joseph  did  to 
his  brethren,  but  it  will  not  ever  hold ;  and  the  Lord  appearing 
thus  to  them  that  have  been  stung  by  the  Liw  and  that  killing 
letter,  now  the  Lord  appears  in  inolfable  beauty  and  glory.     To 
others  there  is  nothing  in  it ;  they  may  see  this,  yet  not  believe^ 
3.  In  seeing  the  Lord  in  the  glory  of  his  grace,  or  fitness  for 
him,  and  this  is  the  main.     For  look,  as  it  is  in  marriage,  there 
ia  a  respect  to  beauty  and  feature,  and  that  draws.     Now,  a 
woman  sometimes  appears  to  one  so,  that  though  her  portion  ho 
great,  etc,  yet  he  can  not  like  ;  another  can,  because  God  has  a 
hand  in  it,  and  what  fits  tlie  fancy,  that  is  beauty;  there  is  A  4 
eaitableness  every  way.     So  Christ  is  presented  with  a  rich  pop- 1 
tion  to  many,  and  yet  they  can  not  like,  can  not  see  a  beau^  I 
because  ihey  can  not  see  a  fitness  and  suitableness  to  them  anl  1 
for  them.     Auother  man  can  ;  because  he  sees  fitness  and  suit*-  | 
bleneas  in  the  Lord  Jesus  for  him,  in  respect  of  his  misery  a 
sin,  and  his  gracious  disposition.    Jolin  i.  14,  "But  we  saw  hial 
glory  —  full  of  grace  and  truth."     Ps.  xlv.  2,  "  Thou  art  fairv  m 
Uian  the  children  of  men,  full  of  grace  arc  thy  lips  ; "  wliieh  ia  J 
BO  beautiful  in  the  Lord's  eyes,  that  the  Fatlicr  hence  ei 
the  Son,  for  all  the  grace  he  shows  to  Ins  elect.     Now,  i 
I  makes  Christ  appear  fil  ?     Ant.  The  knowledge  of  a  man's  aeliM 
j  and  sense  of  vileness.   Hence,  (Luke vii. 29,30,)  "The  PharisM*! 
despised  the  counsel  of  God  against  themselves,  when  publtouil 


THE  TEN   YIRGINS.  127 

justified  Gvod,''  etc.  And  it  is  a  rule,  that  the  saving  knowledge  / 
of  Christ  is  dependent  upon  the  sensible  knowledge  of  a  man's  ' 
self.  Let  a  Christian  in  Christ  lie  in  his  sins,  and  comfort  him- 
self in  remission  of  them  without  repentance,  he  may  talk  of 
Christ,  but  no  beautj  will  appear  in  Christ.  So  it  is  at  first ;  the 
soul  feels  sin,  and  that  God  is  holy,  and  will  hate  him  ;  then  the 
Lord  shows  Christ  came  to  call  such.  Yea ;  but  I  have  no  good, 
and  can  not  help  myself.  Christ  appears  fit  to  seek  out  such. 
O,  but  I  can  not  see,  nor  believe,  nor  be  affected  ;  Christ  appears 
one  fit  to  do  all,  full  of  wisdom  to  perform  the  second  covenant 
O,  but  I  want  all  things  ;  Christ  appears  all-sufficient.  O,  but  I 
shall  fall ;  Christ  appears  constant  in  his  love.  O,  but  he  is  far 
to  seek ;  Christ  appears  present.  O,  but  I  shall  sin ;  Christ  ap- 
pears merciful  to  bear  with  and  heal  infirmities.  O,  but  I  shall 
believe  too  soon ;  he  is  fit  to  prepare  and  dispose.  O,  but  aU 
the  world  will  be  against  me ;  Christ,  therefore,  appears  fit  tc 
rule  all  for  me.  O,  but  death  and  grave  may  hurt  me ;  Christ 
appears  fit,  who  has  conquered  all,  and  this  is  ever  in  the  saints. 
Now,  lest  you  should  think  you  have  this  when  you  have  not,  and 
know  it  not,  see  the  evidences  hereof. 

1.  If  ever  the  Lord  has  thus  revealed  himself  to  thee,  he  has 
brought  this  light  out  of  darkness,  and  made  thee  sensible  of  it. 
2  Cor.  iv.  5,  6.  O,  you  that  have  been  a  little  troubled,  and 
then  hear  of  Christ,  and  then  depend  on  him,  and  wait  for  com- 
fort from  him,  and  now  you  are  well.  You  never  yet  saw  him. 
Nay,  if  truly  enlightened,  you  will  go  mourning  to  your  graves 
for  your  ignorance  of  him,  (Prov.  xxx.  2  ;)  and  seldom  is  your 
darkness  seen  and  felt,  but  there  is  some  beam  let  in. 

2.  It  damps  the  glory  of  all  the  world,  that  a  man  lays  dowp.^ 
all  at  Christ's  feet,  as  the  wise  men.  Matt.   ii.    'As  glowworm 
stars  go  out  when  the  light  of  the  sun  ariseth,  so  all  the  comforts 
and  all  the  miseries  of  the  world  are  nothing  now  ;  (Act^  vii.)  I 
see  Jesus.  A 

3.  It  makes  a  man  very  vile  in  his  own  eyes.  Is.  vi.  5.  Nay, 
his  excellency  vile  as  Isaiah  his  tongue,  and  wonders  that  the  Lord 
should  look  upon  him^  a  worm,  who  is  so  glorious.  "  What  am 
I  that  the  mother  of  my  Lord  should  come  to  me  ?  "  etc.  lie 
pees  Christ  fit,  and  then  sees  his  glory,  and  then  saitli,  "  Wliat, 
me.  Lord  ?  "  me  to  stxmd  before  thee  ?  Lord,  depart ;  I  am  a 
sinful  man ! 

4.  It  necessitates  the  heart  to  believe,  not  with  assurance,  but 
with  a  clinging  to  him.  IIyix)crites  have  knowledge  of  Christ, 
but  it  never  heats  the  heart ;  this,  as  fire,  necessarily  heats,  and 
that  which  is  put  to  it  is  heated,  so  here  ;  for  the  sight  of  the 


r 


128 


TKE    PABABLE    OF 


last  end  doth  nemssitale  n-ben  it  is  seen,  (in.  It.  4,  5  ;)  "  They 
ehall  run  lo  thee,  because  God  haa  glorified  thee."  Rom.  i.  16, 
17,  itia  the  power  of  God,  for  there  is  righleoosness  revealed. 
That  though  the  Lord  bids  depurt,  yet  he  con  not  be  gone,  nay, 
when  he  concludes,  yet  (as  Jonah  ii.  4)  so  he  ean  see  to  a  tem- 
ple through  tlie  belly  of  a  whale.  Many  say,  Slay  I  believe  ? 
or  I  can  not  prize  him  I  I  tell  you,  when  the  Lord  appears  as 
he  is,  you  can  not  resist  that  light,  but  you  must  cling  to  him. 

a.  Where  this  is,  a  reian  rests  uot  here,  but  sees  more  and  more 
of  him.  John  i.  49,  50,  a  man  sees  now  his  glory,  but  after  be 
shall  see  his  love,  and  after  that  he  shall  know  his  mind,  (I  Cor. 
ii.  9  ;  Epli.  i.  9,)  "  the  mystery  of  his  will."  And  then  his  con- 
stnnt  presence,  and  all  his  walkings  with  him  and  toward  him,  so 
as  to  be  familiar  with  him,  that  in  time  of  old  age  he  shall  be  an 
acquaintance  of  Christ's  ;  (2  Cor.  iii.  1 8,)  "  from  glory  lo  glory  ; " 
whereas  a  hypocrite's  light  goes  out,  or  grows  not.  Hence 
many  ancient  slanders  take  all  their  comfort  from  the  first  work, 
and  droop  when  in  old  age.  I  know  the  saint's  light  is  ob- 
scured, and  the  Lord  hides  his  face,  but  tiien  they  are  troubled, 
and  it  shall  break  out,  "  with  healing  in  his  wings."  Nay,  ill 
their  lifetime  ihey  may  think  they  know  him  not,  bccauBe  tbey 
have  not  those  meaaureB.     O,  therefore,  see  a  necessity  of  it. 

1.  You  that  are  vile,  and  ignorant  of  Christ,  no  faith  yet,  no 
Christ  yet.  And  what  then  ?  Thy  sins  are  upon  ihee  now,  and 
woe  to  tliec,  tor  "  the  wrath  to  come."  0,  poor  creature  !  Ihon 
doBt  not  see,  nor  canst  not  see ;  if  thou  didst,  thou  wouldst  not 
crucify  the  Lord  of  glory. 

2.  You  that  be  professors  of  the  church,  O,  deceive  not  your- 
selves!  If  the  Lord  has  enlightened  you,  O,  bless  himl  If 
Christ  were  here,  he  would  bless  you.  Matt.  xiii.  16.  Nay,  whrat 
he  was  here,  he  did  it;  he  doth  it  in  heaven.  "I  thank  thee, 
Father,"  etc.  Matt.  xi.  25;  Luke  x.  21.  But  if  not,  all  is  ntt- 
eound  that  ever  you  had.  O,  therefore,  look  you  be  not  deceived 
here,and  therefore  wait  upon  the  Lord  to  manifest  himself!  Who 
knows  but  the  Lord  may  help?  Nay,  when  you  arc  feeling  of  tlw^ 
infinite  need  of  it,  and  of  your  own  woful  blindness,  it  b  bcgoib.j 

Section  VI. 

UtB  3.  See  the  happiness  of  saints  (all  you  stnnders  by)  a 

of  all  believers.     Tou  think  wliat  are  they?    Wliat  have  lh<^ 

that  I  Lave  not?     What  get  they  hy  seeking,  by  mournuigB 

They  have  the  Lord  himself;  nut  kingdoms,  nor  heaven,  i  ' 

.    guard  of  angels,  not  pardon,  nor  comfort  or  grace  only. 


THE   TEN   VIBGINS.  129 

which  IS  greater,  and  than  which  there  can  be  no  greater,  the 
Lord  of  glory  himself.  Is  there  any  thing  that  is  good  there  ? 
It  is  theirs.  I  doubt  not  but  angels  stand  amazed  at  this.  What 
hast  thou  ?  Thou  hast  peace,  and  ease,  and  duties,  and  friends, 
but  no  Christ ;  then  poor  and  cursed  thou  art. 

Section  VII. 

U$e  4.  Hence  learn  to  judge  of  your  faith,  whether  it  be  of 
the  right  make  or  no ;  whether  it  be  such  a  faith  as  will  never 
fail  you,  but  shall  in  deepest  miseries,  in  sorest  ironies,  and 
most  furious  temptations,  nay,  in  greatest  sins  and  desertions^ 
be  indeed  a  friend  unto  you.  Is  it  such  a  faith  as  pitches  on, 
and  closeth  with,  the  person  of  Christ  himself,  and  him  alone  ? 
So  that  all  the  delights  in  creatures  quiet  thee  not,  unless  thou 
canst  find  him  through  them;  nay,  no  ordinances  cheer  thee, 
unless  thou  canst  see  him  in  them ;  nay,  heaven  itself  will  not 
content  thee,  but  him  in  heaven,  (Ps.  Ixxiii.  25 ;)  and  hence  it 
is  him  thou  seekest,  him  thou  seest ;  it  is  him  thou  approvest 
thyself  unto,  and  servest  So  that  it  is  this  Rock  of  Ages  thou 
trustest  to.  Is.  xxvi.  3,  4.  It  is  his  strength  thou  art  strong  by, 
it  i-s  his  life  thou  livest  by,  it  is  the  Lord  himself  that  thy  faith 
fathoms.  This  is  right,  (1  Pet.  ii.  7 ;)  for  now  what  good  can 
the  Father  deny  thee,  when  he  has  given  a  Son  to  thee?  What 
hurt  can  Satan  do  thee  by  all  his  shakings,  when  thou  hast  the 
Son  himself,  this  comer  stone,  this  horn  of  salvation,  to  support 
thee  ?  What  hurt  can  the  law  do  thee,  when  thou  hast  righteous- 
ness in  a  Son  ?  What  hurt  can  delusion  do  thee,  when  thou  hast 
wisdom,  ever  plotting  for  thy  good,  in  such  a  glorious  head  as  the 
Son  ?  What  hurt  can  death  do  thee,  or  sin  do  thee,  when  thy 
life  is  in  the  Son  ?  "  O,  lead  me  to  the  Rock,"  saith  David,  "  that 
is  higher  than  I ! "  O,  here  is  a  Rock  higher  than  death,  than 
grave,  than  sin,  than  Satan  !  Who  can  hurt  thee  now  ?  But, 
O  beloved,  how  many  fall  short  of  "  entering  into  this  rest,"  and 
closing  with  this  person !  And  there  are  four  sorts  of  them  that 
spin  the  finest  thread  of  deceit  to  themselves,  that  think  they  be- 
lieve, when  yet  they  have  not  the  Son. 

1.  Those  that  do  not  close  with  himself,  but  only  come  to  him 
for  some  righteousness  out  of  himself,  (for  I  shall  not  speak  of 
them  that  forsake  all,  and  follow  Christ,  for  the  bag  and  for  the 
loaves,)  for  it  is  with  all  men  living  naturally  as  it  is  with  men 
that  have  been  rich  shopkeepers,  but  now  they  arc  broke,  and 
cast  into  great  want :  steal  they  will  not,  dig  they  can  not,  beg 
they  know  not  how,  turn  apprentice  to  another  they  must  not ; 


I 


180  TIIK   hARABLE   OF 

they  have  not  been  used  to  that  life  ;  hence  tliej  resolve  to  set 
up  ili^ir  trade  again,  though  tliej  sell  but  pins,  find  poinU,  and 
email  wares;  and  because  tlioy  can  not  set  up  for  ibemselves, 
they  go  unto  merchants  to  help  them,  and  run  into  their  bo<^ 
on  tru9(,  and  desire  day  and  patienee,  and  ihey  will  pay  them 
all  again.    Now,  it  is  not  ihe  man  that  they  respect,  but  to  make 
up  their  markclB  out  of  him.     But,  alns !  they  can  not  pay  their 
deblB,  and  hence  to  prison  they  go.     So  it  ia  here :  God  set  up 
Adam  with  a  stock  in  his  own  hand  ;  now  he  is  broken,  and  cstit 
into  great  want,  and  fears  the  arrest  of  Gl>d'a  displeasure.    Now, 
sin  men  dare  not,  dig  and  help  themseives  they  can  not,  and  to 
heg  and  live  upon  the  Lord  and  his  alms  they  know  not  bow-; 
indeed,  they  will  not;  they  are  not  used  to  this  life  ;  hence  seek 
to  eet  up  their  trade  again,  though  in  never  go  small  duties ;  and 
because  they  can  not  help  themselves,  hence  they  go  to  Christ ; 
not  as  to  a  husband,  for  himself,  but  as  to  a  merchant,  (o  set  them 
up  again.     And  truly  Christ,  for  many  ends,  and  to  show  his 
freeness  to  his  own,  gives  many  talents  to  such,  which  thej  re- 
ceiving, hope  to  please  the  Lord  by :  when  I  can  get  the  Lord 
to  give  me  some  more  knowledge,  brokenness,  affections,  en- 
largements, abilities  to  do,  then  I  hope  I  sliall  please  him ;  but 
either  they  spend  all,  and  fall  sway  to  nothing,  before  lliey  die, 
or  else  death  comes  and  carries  them  captive  to  the  judgment 
eeat  of  God;  and  there  they  see  they  are  run  but  iJie  deeper  in 
debt,  and  not  able  to  pay.     Thus  it  is  with  Papists,  who  profesa 
that  none  of  their  own  works  save,  bat  his  works  in  us,  and  his    | 
blood  meriting,  that  these  shall  save.     Hence  they  t: 
what  they  do,  but  to  what  tlie  Lord  does,  against  which  veixl 
faith  the  apostle  disputes.  Rom.  iv.  5.     Thus  it  was  with  tb»  1 
Jews;  divcra  despised  Christ,  and  sought  a  righteousnesa  of] 
their  own  ;  others  cried.  Lord,  Lord,  Lord,  there  be  these  i 
that  wring  my  conscience ;  ease  me  of  them ;  here  be  these  do-  | 
ties  I  must  ilo,  else  never  saved,  and  my  heart  is  dead.     O,  a 
feet  me,  and  help  me  to  do  them ;  there  be  such  works  I  am  tA  | 
perform,  and  have  no  strength  to  pray,  to  prophesy ;  Lord,  i 
me!     Matt-  vii.  21,  22,  "Depart,  I  know  you  not;"  nevei 
cepled  of  yon  ;  you  thought  these  things  would  please  me  i 
closed  not  with  me.     O,  now  depart  from  me,  from  my  felloWTl 
■hip,  my  bosom,  my  presence !    For  this  is  ever  their  frame ;  thi 
tliink  to  pacify  God  hy  what  they  do,  and  though  ihey  tliink  1 
justice  can  not,  yet  Iliey  hope  there  is  such  indulgence  in  1 
mercy  that  he  will  accept.     Thus  it  was,  (Is.  Iviii.  i,)  for  ihia  I 
their  temper;  they  are  not  wounded  with  the  want  of  Ch  " 
himself^  hut  with  some  jarrings  against  the  law,  for  which  t 


THE   TEN   VIRGINS.  131 

fear  thej  mast  die.  Hence,  not  seeing  into  the  spiritual  nature 
of  the  law,  thej  are  wounded,  not  slain,  by  the  law ;  they  hope 
they  shall  live,  if  they  can  leave  such  sins,  perform  such  duties, 
feel  such  abilities.  Now,  having  made  trial  at  home,  they  go  to 
Christ,  and  seek  him  with  delight  for  to  work  this  or  that,  and  then 
they  are  well.  Now,  if  they  do  not  receive  at  present,  then  they 
hope  by  seeking  to  find  in  time.  If  he  doth  not  help  them,  then 
they  shall  be  welL  Hence  they  ever  live  in  some  sin,  and  know 
it  not,  as  these  did,  and  as  the  young  man.  'pSjaiU  xix.  And  thus 
it  is,  as  it  is  with  two  princes ;  one  is  in  trouble  by  inroaders  ; 
he  sends  for  aid  to  another,  but  doth  not  cast  down  his  crown, 
and  put  himself  in  subjection  to  the  other.  So  men  will  be 
kings,  and  hence  send  for  aid  against  the  inroads  of  some  sin 
that  stings  conscience,  but  put  not  themselves  under  the  Lord 
Jesus.  Bring  those  mine  enemies  hither.  Luke  xix.  27.  In  one 
word,  as  the  wound  is,  so  is  my  closing  with  Christ.  If  one  be 
in  outward  trouble,  now  to  Christ  he  goes  to  deliver ;  if  pressed 
with  inward  trouble  for  some  sins,  now  to  Christ  to  remove  them, 
and  so  to  pacify  conscience ;  if  with  want  of  Christ  himself,  now 
he  goes  for  himself. 

2.  Those  that  close  with  promises  without  Christ  himself,  and 
divide  between  them  too,  that  strip  Christ  of  these  his  swad- 
dliiig-clouts,  make  their  gain  of  these,  and  let  himself  go.  I 
confess  all  a  Christian's  wealth  is  laid  up  in  promises,  not  in 
words  and  syllables,  for  they  are  dead  things,  but  Christ  in  them, 
and  Grod*s  faithfulness  in  them.  2  Sam.  xxiii.  4,  5.  This  is  all 
my  salvation,  for  all  fuUness  is  in  Christ ;  he  is  rich,  but  what 
am  I  the  better  ?  Nay,  the  more  miserable,  for  all  emptiness  is 
in  me  ;  therefore  in  the  promise  lies  my  peace.  And  this  is  a 
Christian's  support  in  all  troubles,  and  hence  he  casts  anchor 
here ;  but  here  b  his  frame,  he  lays  not  hold  on  them  without 
Christ,  but  by  them  goes  to  Christ,  and  there  rests.  John  vi.  4G, 
**  He  that  has  heard  of  the  Father  cometh  unto  me."  Give 
children  milk  in  the  dish,  they  cry  still ;  they  must  have  it  from 
the  mother,  and  there  suck ;  so  2  Pet.  i.  2,  3.  Now,  there  are 
others,  that  finding  some  work  in  themselves  without  Christ,  and 
thinking  that  it  is  saving,  and  so  a  good  sign,  hence  are  mis- 
taken, and  close  with  it  without  Christ ;  and  now  they  think  it  is 
well.  I  doubt  not  but  the  Jews  that  be  devout  comforted  them- 
selves with  that  promise,  **  He  that  confesseth,"  etc.,  (Prov.  xxviii. 
13,)  not  understanding  of  it ;  Matt,  iii.,  "  Say  not  within  your- 
selves, We  have  Abraham  to  our  father ; "  that  promise  kept  them 
off  from  Christ.  Matt  xxii.  Some  came  not  to  the  feast,  some 
came,  but  without  a  wedding  garment.     It  is  with  these  men  as 


I 


132  THK    l-AUABLK    (IF 

it  is  willi  men  that  come  to  buj  wines  ;  they  loste  them,  and  con- 
tent iliemaelves  wilh  a  taste ;  another  burs  llie  thing ;  a  aaint  doth 
£0.  Another  laslfs  tlie  sweet,  and  after  t'olU  to  the  unpardonable 
pin.  Heb.vi.  Or,  as  it  is  with  amantbat  goescomon  thegrouod, 
ho  buys  the  field ;  another  he  gleans  soniewlmt,  and  contents 
himself  with  that.     There  is,  in  one  word,  a  double  error: — 

Fir*l.  When  a  man  shall  close  with  Christ  without  promises, 
and  henee  seek  to  be  seated  without  a  promise.  Hence,  say 
lome,  you  must  not  gather  any  evidence  from  any  qualificotioa 
you  feel  in  yourself. 

Seeondlg.  When  men  shall  snatch  and  nibble  at  promises  aii4 
misapply  them,  not  closing  with  Christ  in  them  and  by  them.  Z 
have  confessed  my  Bin,  and  repented,  and  run  away  with  thb 
without  Christ.  0,  time  will  come,  the  Lord  will  say,  Ilow  cameat 
thou  in  hither  ?  What  hast  thou  to  do  to  lake  my  promises  into 
thy  mouth,  la  arm  thyself  against  Christ,  by  promises  to  maka  ft 
spoil  of  Christ's  grants,  and  let  him  be  crucihed  ?  When  Saul 
rent  off  Samuel's  garment,  he  said,  "  The  Lord  shall  rend,"  et& 
1  Sam.  XV.  27, 28.  The  letter  kills  ;  all  promises  without  Chriet 
slay,  because  they  keep  the  furnishing  soul  fi-om  bread  itself. 

3.  Those  that  close  not  with  promises  only,  but  with  Christ 
himself,  hut  it  is  only  with  tlie  image  and  fauey  of  him,  which, 
they  think,  is  himself.  In  true  faith,  the  Father  reveala  the  Son 
as  he  is,  or  the  Son  reveab  himself  as  he  is,  and  faith  hence 
closes  with  him  us  he  is.  John  vi.  40.  But  some  there  be  that 
hear  of  him,  hence  think  wliat  he  is.  Hence  a  carnal  mind 
imagines  of  him  as  it  imagines  of  a  king  in  a  far  country,  and 
fails  down  to  his  Image,  and  trusts  to  it,  and  depends  on  it,  and 
joys  in  it,  until  a  man  comes  to  be  converted  or  die,  and  then  he 
sees  the  deceit.  Or  if  he  did  see  him,  yet  he  can  see  no  beauty 
in  bira  to  desire  him.  There  is  many  a  man  in  this  case  thi4> 
trusts  to,  and  joys  in  Clirist,  whom,  if  he  did  know,  he  wouN|| 
loalho.  John  came  preaching  the  gospel  to  show  them  Cbriatf 
they  all  came  to  him.  and  rejoiced  in  his  light,  but  it  was  but  foF 
a  season  ;  for  when  he  came  to  show  them  "  there  he  is,"  (John 
i.  29,)  not  one  man  stirs  when  he  shows  them  Christ,  and  verse 
3a,  "only  two;"  and  chap.  iii.  32,  "No  man  received  his  tes- 
timony." This  is,  beloved,  the  great  sin  and  cause  of  all  the 
rest,  if  they  had  known  they  would  not  have  crucified  the  Lord 
Christ  is  not  seen,  hence  not  thought  of,  heme  not 
esteemed,  hence  men  boast  not  in  him.  Nay,  it  is  the  great 
plague,  un<ier  means,  that  in  seemg  ihcy  see  not.  ■'  Lord,  how 
long?"  You  say,  Clirist  is  never  so  clearly  true,  but  thou  itt' 
seeing  nmyst  not  see ;  and  if  it  be  seen  thiu,  then  look  for 


i 


THE  TEN    VIBGIKS.  133 

Is.  vi.  9-12.  We  nay,  Christians  want  not  light,  but  life  and 
affections.  O,  beg  for  light  that  will  bring  affections,  else  all  af- 
fections will  dry  up,  if  not  fed  with  this  spring.  John  v.  37. 
What  people  had  such  means  as  they  ?  yet  they  had  not  eyes 
to  see. 

4.  Those  that  do  not  close  with  the  bare  fancy  of  Christ,  but 
with  himself;  but  it  is  not  for  himself  and  for  his  holiness,  but 
only  for  his  peace,  and  consolations,  and  joys.  Like  a  sick  wo- 
man that  comes  to  the  physician,  not  to  marry  her,  but  to  heal 
her,  cure  her,  and  so  comfort  her.  Or,  if  she  doth  come  to  marry 
him,  it  is  only  to  satisfy  her  lust,  or  to  save  her  from  trouble,  etc. 
In  a  word,  they  receive  Christ,  that  he  may  give  contentment  to 
them,  and  not  that  hereby  they  may  also  give  contentment  unto 
him.  They  close  with  Christ  to  make  them  happy,  not  to  make 
th<>ip  holy  ^  but  they  thus  closing  with  him,  think  they  have  him, 
and  hence  rejoice  exceedingly,  and  hence  have  a  love  to  him,  and 
hence  have  some  kind  of  communion  with  him,  and  hence  think 
they  are  espoused  to  him,  and  more  familiar  with  him  than  others, 
and  hence  verily  look  with  these  "  five  foolish  virgins,"  to  em- 
brace the  bridegroom.  That  look  as  a  saint,  from  a  'false  appre- 
hension of  Christ,  to  be  none  of  his,  may  be  very  sad,  lose  his 
joy,  nay,  his  very  love,  in  the  act  of  it,  nay,  his  communion  and 
boldness  to  go  to  him,  nay,  his  expectation  of  him ;  so  from  a 
false  conceit  that  Christ  is  mine,  e  contra.  Thus  a  man  is  griev- 
ously troubled  with  the  sight  of  Grod*s  anger  and  with  horror,  and 
oseth  all  means ;  at  last  he  sees  only  Christ  can  do  it,  and  hence 
seeks  for  and  prizeth  his  love,  (for  his  own  ease  ;)  for  as  horror 
may  be  his  greatest  evil,  so  love  to  ease  him  may  be  his  grejitest 
good.  At  last  he  is  fully  persuaded.  How  ?  By  any  work  or 
word  ?  No  ;  but  God  has  persuaded,  and  it  is  now  sealed,  hence 
joy.  But  now  there  is  matter  of  more  trouble,  holiness  and  close 
walking  with  Christ ;  this  is  troublesome.  He  cares  not  for 
Christ  to  help  him  here,  but  deviseth  how  to  keep  Christ  and 
joy  without  holiness.  Hence  let  a  world  of  sin  lie  upon  them, 
they  be  not  troubled  with  that ;  they  look  up  to  Christ.  Or,  if 
they  see  and  be  troubled  at  it,  they  take  it  as  a  burden,  not  as 
the  greatest  burden.  Hence,  say  men,  you  must  not  judjje  of 
your  estate  by  any  thing  or  qualification  you  feel  in  yourself,  for 
these  may  fail  your  eyesight  in  misty  limes  ;  but  we  must  follow 
it  then,  and  not  rest  till  we  see  and  find  it ;  for  **  without  holi- 
ness no  man  shall  see  God."  Hence  also,  let  there  be  never  so 
many  falls,  yet,  say  they,  never  call  your  state  into  question ; 
hence  they  profess,  we  can  not  move  till  we  be  moved,  and  if  I  do 
not,  it  is  not  my  fault.     Hence,  if  ministers  do  preach  any  things 

YOL.   II.  12 


1  a 

3V-    I 

md 
■\f*a    I 


» 


1S4  1 

■whiPh  are  not  about  the  person  of  Cbrist,  or  the  excellency  ofM 

Ckristi&n  in  Christ,  or  the  cmptiuess  of  the  creature  to  preparavf 

for  Christ,  (which  are,  indeed,  of  great  use.)  noA  press  to  Bay 

work  or  service  of  Christ,  ihey  are  legal  preachers,  and  bring^ 

people  under  a  covenant  of  vrorka.     Whereas,  if  we  preach  du- 

ri  ties,  and  leave  ihem  as  signs,  before  being  in  Chrisl,  tiiey  are  so ; 

■  but  here  to  preach  any  duty  of  the  law  ia  part  of  the  BWeet  will 

I  of  Christ.     Tell  ua  (say  they)  what  we  should  do.     What  can  a 

man  do?     "  He  can  do  all  things  through  Christ."     True,  but 

Christ  must  come  to  act  it.     Yea,  but  he  has  a  faith  to  fetch  ib   ■ 

1  John  i.  6.     Itlany  said  they  had  communion  with  him.  1  Johk  J 
ii.  3,  4.     It  seems,  they  said  "  they  had  no  sin  ; "  as  now  somel 
say,  God  sees  no  sin  in  justified  people,  God  looks  to  the  new^ 
creature  only  ;  it  is  not  I,  but  sin.     If  the  Spirit  help  not,  it  u 
not  my  fault.     Not  many  days  since  it  did  lie  upon  the  spirit  of 
one,  who  seeing  Christ  has  undertaken  all,  closed  with  him,  re- 
joiced in  him,  not  for  this  end,  not  from  the  beauty  they  saw  in 
holiness,  nor  bitlemcss  of  sinfulness,  but  because  they  would  be 
eased  of  ihe  work.     I  have  known  them  that  have  lived  in  some 
sin,  and  promised  the  Lord  shall  be  blessed  if  he  save  them  in 
their  sin,  and  conceiting  he  would  have  loved  him;  thus  these, 
lu  R  word,  the  soul  of  man  desires  rest  and  peace,  seeks  for  it  in 

'  creatures,  seeks  to  satisfy  iLielf  there ;  there  it  can  not ;  hence 
seeks  for  it  (as  many  dying  men  do)  in  Christ,  not  in  the  grace, 
but  in  the  joy  of  Christ ;  nut  in  Christ's  holy  presence,  but  in  bis 
comforting  presence  ;  seeking  the  utmost  perfection  of  a  Christian 
in  the  seat  of  the  Spirit,  not  in  the  mighty  actings  of  the  Spirit 
for  God.  Hence  he  ia  deluded,  and  fancies  he  has  Christ,  and 
hence  joy.  Sin  in  the  great  evil ;  hence  the  end  of  Christ's  i 
tng  is  to  take  it  away.  Hence,  if  a  man  close  with  Christ  to  n^ 
move  horror,  not  sin,  and  so  lias  not  closed  with  him  for  his  hoi 
ncss,  you  never  closed  with  Christ  for  the  end  of  his  coming,  t 
for  his,  but  only  fur  your  own  ends  ;  and  so  it  is  not  him,  but  Iv 

2  Cor.  ii.  15.  The  gospel  is  "asavor  to  them  that  pBrish,"  ■ . 
of  death  to  death.  O,  consider  of  these  things  if  it  he  not  thai 
1  John  V.  11,  12.  Ha»t  thou  the  Son  for  thy  portion?  dS 
thou  see  his  glory  full  of  grace  to  accept  and  sanctify  thee,  thoM 
hast  life.  If  not  the  Son,  but  only  something  from  him,  O,  death, 
and  not  life  !  The  bonds  of  death,  not  life,  are  upon  thee,  which 
no  creature  can  unloose,  unless  the  Lord  come  to  thy  gmv&^ida 
and  unloose  thee.  '^ 


A 


TH£  TEN   YmOINS.  135 

9 

Section  VIIL 

Utib,  Of  Exhort,  To  close  with  the  person  of  the  Lord  Je- 
siu.    Yoa  will  think  this  is  not  a  right  course  thus  to  do.     We 
Cfto  not  do  it     Ajm.  Yet  the  gospel  has  commands  and  entreaties 
wherewith  Christ's  Spirit  goes  to  the  elect,  and  if  you  could  see 
Christ  in  the  ministry  of  man,  you  should  feel  it,  and  hence  we 
look  it  should  be  so.     And,  besides,  saints  that  have  faith  and 
power  are  quickened  by  the  voice  of  the  Son  of  Grod.     Con- 
sider, therefore, —  .    ^v 

I.  All  men  are  fallen  into  a  bottomless  gulf  of  misery  and 
sin,  though  once  righteous.     Hence  Grod*s  truth  having  said, 
^  He  that  sins  shall  die."     Hence  justice  comes  out  to  do  execu- 
tioD,  and  when  the  neck  of  all  men  thus  lies  on  the  block,  yet 
mercy  pities,  and  saith,  O,  spare,  save  !     Satisfy  me,  saith  jus- 
tice, then  I  wilL     Hence  mercy  sends  forth  a  Son,  when  no  men 
nor  angels  could  help ;  and  he  takes  flesh,  takes  all  their  sin, 
fulfills  all  righteousness,  bears  their  sorrows,  and  by  ^'  one  offer- 
ing perfects  forever  them  that  are  sanctified ; "  and,  having  done 
this,  is  now  at  the  right  hand  of  Grod  in  the  glory  of  his  Father, 
all  creatures  subject  to  him,  all  excellencies  being  met  together 
in  him.    So  that  now  he  is  the  delight  of  Grod,  the  joy  of  heaven  ;>/ 
so  that  whatsoever  thou  canst  want,  or  losest,  if  thou  hadst  him, 
thou  shalt  find  it  in  him  ;  and  also  whatever  he  can  do  for  thee, 
in  his  time  thou  shalt  receive  it  from  him.     Deut.  xxxiii.  26,  21), 
^  WTio  is  like  the  Grod  of  Jeshurun  ?  " 

2.  Now,  there  is  a  universal  offer  to  all  people  where  the 
gospel  comes.  Enemies  are  entreated  to  be  reconciled ;  for 
though  he  has  not  died  for  all,  yet  now  being  King,  such  is  his 
excellency,  that  he  is  worthy  of  all.  Hence  commands  all  to 
receive  him ;  and  if  this  be  a  condemning  sin  to  reject  him,  it  is 
then  a  ooomiand  lies  upon  you  to  receive  him,  and  the  founda- 
tion of  this  offer  is  your  wants  and  miseries.  You  are  dead,  O, 
come  to  him,  therefore,  for  life;  weak,  guilty,  blind,  O,  there^ 
fore,  oome  to  him  for  pardon,  peace,  and  life.  Not  fullness, 
nothing  bat  emptiness  is  the  ground  of  this  offer.   Jcr.  iii.  22. 

3.  Hence  there  is  nothing  on  Cod's  part,  nor  yet  on  your  part, 
that  can  keep  you  from  him.  No  sins,  no  wants,  unless  it  be 
your  wilL  Matt  xxiii.  37.  Therefore,  now,  whoever  will  shall 
have  him,  let  him  take  him.  Rev.  xxii.  17.  There  be  two  at'ts 
of  the  will,  election  and  resolution  ;  I  must  have  him,  which,  if 
you  will,  nothing  that  ever  thou  didst  or  canst  do  can  please  the 
Father  so  much;  so  that  he  will,  1.  Adopt  thee  to  be  his  son. 
John  L  12.     As  tf  contra,     2.  Thou  shalt  enrich  thyself  with  a 


greater  bleseing  than  it'  heaven  and  earlh  and  all  glonr  was  pnti 
0  Lhy  hand,  a&  th<!  Lord  biinself  is  better  than  all ;  and  henoe  I 
M  thine,  ever  thiDc ;  none  shall  pull  tliee  out  of  his  hand. 
2  Pet.  i.  o.  And  it  shall  rejoice  the  heart  of  Christ  himself  ii 
heaven,  when,  as  hia  bride,  thou  givest  to  him  th;  good  witL 
Is.  Ixii.  5.  And  if  you  do  not  kiss  the  Son,  he  wiU  be  ungiy. 
Fa.  ii.  And  God  knows  whether  now  the  last  word,  the  last 
nfier,  ib  to  be  made  to  thee. 
'       Ob/rct.  2.  But  I  find  such  sins  in  me,  that,  till  thej*  are  gone^ ! 

Am.  Then  you  will  first  remove  sin,  and  after  receive  ChriaL  J 
First  be  your  own  saviours,  and  then  make  him  luiother;  yoa 
fihuU  never  do  il.  O,  I'lose  with  bim  to  take  sin  away  ;  because 
Mck,  therefore  receive  bim. 

Object.  2,  But  I  have  no  will ;  my  heart  is  endeared  U 
Alii.  Tlierefore  resign  up  thyself  to  him  to  give  thee  a  will, 
(put  it  into  his  hand,  as  bad  as  it  ia  ;  this  is  spouse-like,)  and  to 
take  away  that  will  to  sin,  so  thou  shalt  have  him ;  "  I  am  my 
beloved's,  he  is  mine."     For  the  Father  looks  to  the  law,  aiid 
saith,  Sinner,  if  thou  believe,  thou  shalt  be  saved.     Now,  lie 
under  the  Spirit,  and  you  are  where  you  should  be ;  resist  here, 
you  resist  the  Holy  Ghost.     O,  but  sin  is  dear.     Consider,  1. 
What  good  did  it  ever  do  thee  ?     3.  Has  Christ  shed  bis  blood) 
or  110  ?     If  not,  0,  the  wrath  of  God  is  to  come.     If  he  hae,  0, 
wilt  Iliou  offer  ibis  wrong  to  his  blood,  thai  a  lust  shall  be  dearer 
than  it ;  thy  bloody  knives  dearer  thnn  the  life,  and  death,  and 
mercy  of  a  Son?     O,  therefore,  if  any  soul  has  any  lust  dear,  I 
beseeeh  you,  by  all  the  bitter  sorrows  of  Christ,  not  to  reject  s 
jgreat  salvation. 
f       Object.  3.  But  must  I  receive  Christ  with  my  own  strengUi?'^ 
;       .M9.  No,  you  con  not,  nor  ought  not;  but  if  the  Lord  puWl 
strength  iu  thee,  put  it  forth.     Many  followed  Christ  for  l0BTe%'1 
hut  none  that  ever  came  to  bim  for  himself  that  ever  ha  p  * 
away.     Ps.  Ixxxi.  11-ia,  "I  showed  much  love,  but  they  wM 
none  of  me.     O  tbat  they  had  hearkened ! "     At  this  i 
God  may  give  thee  a  heart. 

Object.  4.  But  I  shall  never  get  mj  sins  removed  that  I  ^mL^ 
which,  I  think,  can  not  stand  with  grace.  j 

AuM.  God's  promise  and  reason  is  cross  to  thy  fears.  If  ^ 
sou,  all  things  afeo,  tliough  many  years  hence.  Rom.  viii.  8 
If  not  by  receiving,  is  it  by  rejecting  that  thou  shall  attmn  ll 
end  ?  It  U  true,  ibou  baat  fallen  oil'  by  thy  siu  from  Christ,  &  _ 
cause  iby  fulls  have  made  tliee  full  off  by  unbelief  from  hiHl 
and  made  ibee  say.  Either  I  do  nol  believe,  or  the  Lord  inta 


THE  TEN   VIRGINS.  137 

no  good  to  me.     You  have  had  no  strength,  because  not  satisfied 
with  meat. 
Object,  5.  But  I  may  presame. 

An$,  Is  it  presumption  to  honor  Christ,  and  to  have  him  hon- 
ored in  thee  ?     No.     Dost  thou  think,  if  the  Lord  shall,  after  all 
tiij  sins,  and  in  the  midst  of  all  thy  miseries,  give  thee  Christ, 
siudl  he  not  be  honored  by  this  ?    Yes ;  who  can  ever  have  such 
cause  to  love  him  as  I  ?    Shall  not  thy  receiving  of  him  by  faith 
honor  him?     Yes.   Rom.  iv.  20.     Canst  thou  dishonor  him  so 
much  as  by  rejecting  him  ?     When  he  has  laid  down  his  life, 
showed  his  love,  offers  himself;  now  to  reject  him,  it  is  to  offer 
greatest  contempt  to  him  and  his  love  that  can  be.     Hence  can 
Toa  honor  him  so  much  as  by  this  ?     Do  never  so  much  without 
him,  he  is  unsatisfied ;  do  this,  he  is  well  pleased.     Nay,  af\er 
all  thy  sins,  yet  he  saith,  ^*  Return  to  me."     Nay,  nothing  else  is 
such  a  means  to  honor  him,  by  doing  for  him.     If  so,  grant  thou 
art  vile,  unworthy,  poor,  yet  for  the  honor  of  the  Lord  Jesus  do 
it,  who  is  but  little  honored  in  the  world,  and  stand  out  no  longer. 
Thus  receive  him,  and  then  know  it,  you  are  sons,  and  rejoice  in 
it,  and  do  it  now,  while  the  Spirit  is  upon  thee,  and  remember 
now  not  to  change.  Jer.  ii.  11.     As  women,  O,  I  would  not 
change.     See  how  happy  are  thy  joys.     But,  Lord,  who  has 
believed  our  report? 

Quest,  How  may  the  soul  come  to  close  with  the  person  of 
the  Lord  Jesus  ? 

Ans.  1.  Before  any  man  close,  i.  e.,  see  and  say  he  doth  close 
with  the  Lord  as  his  own,  he  must  feel  a  want  of  the  Lord  and 
his  presence,  not  only  of  his  comforting,  but  of  his  holy  pres- 
ence ;  for  some  people  there  be  that  never  felt  a  wMit  of  Christ 
at  all ;  they  are  great  and  grievous  sinners,  but  they  trust  to 
Christ,  and  though  he  kill  them,  yet  they  will  trust  to  him ; 
others  are  in  misery,  and  they  feel  a  want  of  redemption,  and 
hence  close  with  Christ  for  that.  Ps.  Ixxvii.  35.  Others  are  in 
horror,  and  know  not  what  to  do,  and  they  feel  a  want  of  the 
comfortd  of  Christ,  and  hence  close  with  Christ  for  that ;  and  if 
they  find  it,  they  depart  from  Christ  by  looseness  of  life,  if  not 
by  despair  of  heart,  as  Saul.  1  Sam.  xxviii.,  "  God  answers  me 
not  by  Urim,"  etc.  Others  feel  a  want  of  some  righteousness 
from  Christ,  the  having  of  which  sup|K)rts  and  sustains  them 
without  Christ,  till  with  the  prodigal,  when  all  is  spent,  then 
they  think  of  bread  at  home,  and  the  want  of  whicli  makes  them 
to  have  less  esteem  of,  and  desire  after,  Christ,  but  they  are  full 
of  objections  against  the  thoughts  of  closing  with  him,  but  hence 
they  cloee  with  Christ  for  that.     Others  there  are  that  feel  a  want 

12» 


138 


o? 


I 


of  ihe  Lord  himself,  and  hence  close  with  him  for  himself;  i 
that  let  a  man  have  all  hleasings  in  llie  worM,  the  purity  of  o 
dinaDces,  never  so  many  elapscri,  and  droppings  of  divine  light)  f 
and  life  and  comfort  in  these  ordinances,  tliat  he  wonders  the 
Lord  should  be  so  good  to  hira.  yet  he  ehall  find  (if  right)  hit 
80ul  sefimlj  unquiet  and  unsatialied  till  he  has  the  Lord  him- 
self/As the  savor  of  meat  makes  a  man  that  wanta  it  cry  th« 
more  aller  ii,  long  the  more  for  it,  so  the  savor  and  sweet  of  all 
creatures,  nil  ordinances,  all  duties,  do  not  slay,  but  stir  up  the 
Boul  lo  seek  Christ  wlien  he  is  himself.  Jer,  1.  i,  "  They  shall 
seek  the  Lord  weeping."  Hence  first  they  felt  a  want  of  him. 
''The  fiiU  lioul  loathes  the  honeycomb."  Let  the  Lord  be  never 
BO  Bweet,  let  him  do  them  uever  ao  much  good,  the  more  good 
he  doth  ihera,  the  less  they  regard  him.  Jer.  ii.  6,  "  They  eud 
not,  Where  is  the  Lord  ?  "  Therefore  that  soul  that  truly  clo»- 
eth  with  Ihe  Lord  must  first  feel  a  want  of  the  Lord,  and  say 
these  ordinances  are  not  bread,  these  creatures  are  not  bread,  all 
these  parts,  gifts,  duties  are  not  bread  ;  bran,  not  bread.  All  tld* 
savor,  this  sweetness,  it  is  not  bread.  Ilcnce  I  perish  for  want  of 
bread.  I  have  creatures,  ordinances,  affections,  comforts,  dutiee, 
but,  O,  no  Christ.  Like  the  prodigal.  Luke  xv.  1 7.  O,  therelbre, 
do  not  only  see,  but  feel,  the  want  of  the  Lord  Jesus,  you  that  never 
had  him  yet ;  nay,  you  thai  have  hira,  you  can  not  have  more  of 
him,  but  by  feeling  more  the  want  of  him.  O,  it  was  a  marvelotu 
expression  of  Moses,  when  the  Lord  began  to  be  weary  of  their 
company,  (Exod.  xsxiii.  15,)  "If  thou  goest  not  with  us,  carry  us 
not  up  hence ; "  i.  e.,  let  us  ralher  die  than  live  without  thee.  Merj, 
when  Christ  was  crucified,  the  carcass  of  the  Lord  was  gone,  she 
sat  there  weeping;  O,  much  more  for  the  Lord  himself.  It  is 
observed  by  some  for  the  saddest  spectacle,  to  see  a  desert  town. 
O,  what  is  it  to  see  a  desert  heart,  where  no  Christ  inhabits  ?  (^ 
a  city,  and  no  inhabitants  ?  And  henco  it  is  Rome's  curse  to  be 
made  "  a  habitation  of  devils ; "  so  here.  What  is  hell  but  this,  to 
see  not  Abraham,  but  to  t^cc  Christ  afar  off,  and  thyself  shut  out? 
It  may  be  it  is  no  sorrow  now,  but  it  will  be.  It  is  a  sad  thins 
to  see  a  man  "  rise  up  early,  go  to  bed  late,  eat  the  bread  <a 
carefulness,"  and  yet  gain  nothing.  Phil.  i.  21,  This  is  very 
end.  Christ  is  our  gain  ;  all  the  creatures  you  liavc,  meana  yoHu 
use,  duties  you  do,  comforts  you  receive,  they  are  not  gain  ; 
the  more  (rod  docs  for  lliee,  the  more  thou  losest,  if  do  G 
because  now  thou  art  full  by  this  means.  O,  therefore,  get'j 
heart  sensible  of  the  want  of  the  Lord.  Think  there  is  a  Chr"'" 
whose  glory  is  the  amazement  of  heaven,  but,  O,  I  see  him  n 
Happy  forever  arc  they  that  have  him  ;  but,  O,  I  have  him  ] 


^^^^^^p  THE  TEN    VlRGINa.  139 

Tonr  tinngrr  bellies  can  not  want  bread  ;  if  they  do,  they  are 
never  quiet  till  llicy  liave  il.  Is  the  Iiord  no  better?  Lord, 
gnitit  this  contempt  be  not  revenged  with  Bpiritual  plagues  I 
Some  of  Tou  know  Dot  your  want,olhefs  feel  it  not, you  can  live 
without  liim :  irorse  thaii  Saul,  he  went  to  Urim,  and  lamented 
in  greftt  distress,  "  He  answers  me  not '. "  O,  you  feel  no  distress, 
bemuse  of  tbiii,  I  hove  him  not!  Nay,  worse  than  Dives,  that 
begged,  O,  a  drop  of  "  wali?r  to  cool  my  tongiie  " !  Wliy  cry  not 
TOU,  O,  the  Lord  Christ  to  comfort  my  heart !  Why  is  not  all 
(his  fullness  longed  for  ?  O,  therefore,  let  nothing  else  comfort, 
and  let  nolbiog  discourage,  hat  make  this  use  of  all,  O,  I  want 
bim. 

2.  To  the  right  closing  with  his  person,  this  is  also  required, 
lo  taste  the  bitlemess  of  sin,  as  the  greatest  evil  j  else  a  man  '. 
will  never  close  with  ChrisI,  for  his  holiness  in  him,  and  from 
bim  as  the  greatest  good.  For  we  told  you  tliat  that  is  the  right 
cloaiDg  with  Christ  for  himself,  when  it  is  for  his  holiness.  For 
ask  A  wborish  heart  what  beauty  he  sees  in  the  person  of  Christ, 
he  wiU,  after  he  has  looked  over  his  kingdom,  his  righteousness, 
all  hia  works,  see  a  beauty  in  them,  because  they  do  serve  hia 
tarn  lo  eomfort  him  only.  Ask  a  virgin,  he  will  see  his  happi- 
ness in  all ;  but  that  which  makes  the  Lord  amiable,  is  his  holi- 
ness, which  is  in  him,  to  make  hina  holy  loo )  as  in  marriage,  it 
is  personaJ  beauty  draws  the  heart.  And  hence  I  have  thought 
il  reason,  that  he  loves  bretliren,  for  a  little  grace  will  love  Ohnat 
much  more.  Hence,  if  a  man  feuls  not  the  want  of  Christ,  the 
bitterness  of  sin,  as  bis  greatest  evil,  he  will  never  see  nor 
admire  Clirist's.  beauty,  mucii  less  close  with  it.  Hence,  (Joha 
rvi.  9.)  "  coavincetb  the  world  of  sin,  because  they  believe  not 
in  me,"  i.  e-,  of  that  ckielly.  "  0,  these  wrongs  done  against  the 
Lord  I "  Why  not  of  wrath  and  hoU  ?  O,  sin  is  the  evil,  and 
then  it  appears  exceeding  evil,  when  not  against  God  simply,  but 
B^nst  a  Son.  "Saul,  why  pera«cutcst  thou  me?"  Acts  ix. 
Why?  Did  he  not  give  in  lusts  and  self-confldence  ?  Tes,  but 
in  all  these  he  saw  he  persecuted  Christ.  And  after  saddest 
March.  I  have  feared  the  want  of  this  is  the  great  cause  of  all  a 
man's  closing  omiM  with  Christ.  I  would  but  ask,  Where  was 
Jadss's  wound  ?  Was  it  resting  in  a  Pharisaical  righteousness 
without  Clirist?  Without  Christ;  no,  for  lie  forsook  all  and  fol- 
lowed Cbrisl.  Was  it  want  of  profession  of  him.  preaching  for 
him  ?  No.  Was  it  for  want  of  communion  with  him  ?  No :  one 
sin  he  lived  in,  he  had  bis  bag.  And  hence,  when  many  went 
from  him,  he  stuck  lo  him.  Jolm  vi.  Judas  still  cleaves  to  him ; 
yi«  even  then  Christ  calls  him  a  devil,  which,  if  ever  he  had 


^m  atnr  oil. 

K  will  rec 

^H  thta  gooi 


140  THE    PARABLt    OF 

tasted  the  bitterness  of,  lie  would  not  hnve  lived  in,  nor  died 
desperatelj,  some  tlunk  unpardonably,  without  Christ,  and  so 
sin  more  against  him.  Let  any  man  living  sliow  me  how  he  am 
close  with  Clirist,  mid  yet  love  one  sin.  I  will  be  his  bondman, 
that  can  say,  I  close. with  Christ  as  my  husband,  and  yet  I  love 
my  whore  too.  Let  any  man  living  close  with  Christ,  and  keep 
his  sin,  or  hide  hb  sin,  or  let  it  he  hid,  his  closing  with  Cbrltt 
will  hm^en  him  in  liis  bio,  and  so  he  shall  die  without  Christ  in 
his  sins,  as  it  is  writ.  Eiod.  xxi.  2-1.  As  it  was  with  Joab,  who 
fled  to  the  horns  of  the  altar,  so  it  is  with  many  men;  they 
sin,  and  confess,  and  sin  under  all  laws.  Why  ?  They  fly  to 
Christ,  and  this  emboldens  them,  Iiardens  them.  Why?  Becsose 
they  never  tasted  the  Wtterness  of  sin.  I  know  a  man's  sin  may 
be  crucified  before  it  is  mortified,  as  it  may  be  buried  ailer  it  is 
dead.  O,  therefore,  I  beseech  you,  look  to  this,  you  fail  not 
here.  Many  of  you  arc  troubled  ;  O,  take  heed  of  being  com- 
forted until  you  get  the  Lord  to  do  this  for  you,  or  unless  yoo 
depend  upon  the  Lord  for  this  in  his  time.  Some  apply  comfort 
when  they  see  no  good.  I  dare  not  to  myself  or  others.  0, 
therefore,  imagine  thou  didst  hear  the  Lord  speaking,  Why  dost 
thou  persecute  me  ?  Why  is  a  man  so  grieved  at  any  thing  that 
crosEes  himself?  Because  a  man  loves  liimself,  because  be 
thinks  his  good  lies  there  most.  O,  see  thy  good  more  in  Christ 
than  in  thyself.  Acts  ix.  4.  O  mc!  me  in  whom  all  good  is! 
O,  to  persecute  him  I  Two  men  here,  and  one  is  in  horror  and 
the  other  not-     O,  it  is  because  God  sets  it  on.     So  here. 

S.  Make  the  Lord  Jesus  present  with  you,  and  see  Mm  really 
before  you,  and  see  him  willing  to  give  himself  unto  you,  even 
to  thee  in  particular.  Those  that  give  themselves  in  marriage 
separate  lliemselves  from  all  company,  and  get  alone  together, 
and  give  themselves  one  unto  another;  so  sever  thyself  from  all 
the  world,  and  set  the  Lord  really  before  thee,  as  David,  (Ps, 
xvi.  8.)  and  so  close  one  with  another.  For  two  thin^  keep 
from  Christ.     Either, — 

FiriU  They  care  not  for  him,  and  the  cause  is,  they  e 
him  not  present,  only  have  a  notion  and  report  of  him. 

Seconalt/.  They  dare  not  close  with  him,  because  they  fear  % 
is  not  wilUng  to  close  with  them,  with  others,  not  witli  me.  Sitm 
that  all  the  Scriptures  they  read,  all  (he  promises  they  hear,  anfl 
very  sweet,  hut  tliey  look  on  them  as  spoken  to  others  "" 
(Acts  ii.  39,)  "  For  the  promise  is  made  lo  you,  and  to  thM 
afar  oil'."  Be  thou  never  so  far  olf,  if  thou  receivest  him,  1" 
e  thee.  Luke  ii.  14.  "Good  will  to  men."  O, « 
this  good  will  in  the  Lord  to  have  thee  receive  him,  though  tl 


I 


THE  TEN   VIRGINS.  141 

hagt  no  money,  nay,  because  dead  and  vile,  nay,  because  not  seiv- 
«iMe.  Rev.  iii.  17,  18.  O,  wonderful !  Because  senseless  of  mis- 
ery, therefore  close  with  him.  1.  Is  it  not  his  command  it  should 
be  so  ?  2.  Is  it  not  a  sin  to  reject  him  ?  Will  he  not  be  angry 
with  thee  to  reject  him  ?  3.  Are  not  his  conditions  easy,  so  as 
he  has  andertaJcen  to  do  all  that  which  thou  sayest  thou  canst 
not?  Why  wilt  not?  1.  O,  if  I  were  a  child,  a  son  in  covenant, 
I  would ;  but,  because  otherwise,  hence  I  dare  not.  Ans.  John 
L  12.  Receive  him;  he  will  make  thee  a  son.  2.  O,  but  my 
wants  are  many.  Ans,  Receive  him ;  he  will  make  thee  rich. 
Is.  Iv.  1-3.  O,  but  I  find  my  heart  endeared  to  creatures. 
Ans.  1  John  v.  4,  "  This  is  the  victory  that  overcometh  the 
world,  even  your  faith."  4.  O,  but  I  shall  fall  back.  Ans.  No. 
Jer.  iii.  22,  ^  Return,  and  he  will  heal  thy  backsliding."  5.  O, 
but  I  shall  never  be  able  to  do  any  thing.  Ans.  Tes ;  close  with 
him,  and  thou  shalt  6.  O,  but  I  am  very  vile  before  the  Lord 
after  all  I  do.  Ans.  Tet  (£ph.  v.  25-27)  he  will  make  thee 
amiable  ;  only  receive  him,  set  thy  heart  on  him  alone.  Now, 
do  you  think  he  bears  a  good  will  toward  you  ?  Can  you  deny 
it  ?  Shall  not  this  overcome  thee,  that  the  Lord  of  glory  should 
fall  in  love  with  thee,  and  bear  good  will  to  thee,  a  leper,  and 
that  canst  do  nothing  for  him,  and  yet  for  all  this  ?  O,  this  will 
draw  thee  !  Ps.  xxxvi.  6,  7,  "  O,  how  great  is  thy  loving  kind- 
ness ! "  This  makes  a  heart  of  steel  to  yield.  Jer.  xxxi.  1-3. 
(J.  this  will  cut  you  in  hell ;  O,  hard  hearts  that  despised  such  . 
grace. 

4.  If  the  serious  thoughts  of  this  do  not  draw  thee,  at  least 
not  so  fully,  look  up  to  the  Lord  to  reveal  himself  unto  thee,  to  be 
thine.  For,  as  no  man  can  take  Christ  until  Grod  gives  him,  so  no 
man  can  say  he  is  his,  until  tlie  Lord  shows  him  that  he  is  his. 
And  as  the  creature  can  not  resist,  but  take  when  the  Ix)rd 
pivcH,  M)  it  can  not  but  see  the  Lord  when  he  reveals  himself 
a<  indeed  he  is.  And  look  to  see  him  to  be  yours  by  some 
promise  ;  for  there  is  a  seeing  Christ,  mine  is  gresit  fulgor  with- 
out the  light  of  a  promise,  and  spirit  in  it.  Is  Christ  yours  ? 
Yes,  I  see  it.  How  ?  by  any  word  or  promise  ?  No,  this  is  a 
delusion.  The  other  is  by  promise,  and  that  opened  in  the^f^s- 
pel.  Eph.  i.  13, 14.  He  saith  not  in  whom,  after  ye  were  sealed, 
you  beUeved,  but  e  contra.  And  how  believed  ?  By  hearing  the 
gospel.  Hence  saints  return  to  this.  Ps.  li.  8.  "  Let  me  hear 
the  voice."  1  Pet.  ii.  l-.*3.  And  this  is  that  which  has  knit  the 
hearts  of  saints  to  Christ  forever,  '*  O,  thou  hast  the  words  of 
life."  For  there  is  a  voice  of  love  to  the  saints  engraven  in  allj 
mercies,  in  all  afflictions,  in  all  God*s  leadings  of  them,  though* 


I 


149  TUE    PARABLE    OF 

it  be  in  a  wilderness ;  but,  beloved,  only  the  Word  csui  tell  tae 
the  meaning  of  tliese  words  of  love.  So  there  ia  love  of  Clirifl 
revealed  according  to  a  promise,  not  liy  it,  and  love  spoken  in 
mercies,  but  tlie  Word  inhirpreta  them  and  clears  them  to  be  no 
delusions  ;  I  mean  the  Spirit  there.  Tliis  is  judged  to  be  a  good 
answer  to  Papists,  Who  shall  be  judge  of  controversies  ?  We 
''^swer,  that  which  shall  be  Judge  at  the  last  day  must  be  judge 
now  ;  but  so,  Bom.  ii.  1 6  ;  John  Jtii.  48.  So  whether  does  God'i 
Spirit  seal,  or  the  devil  delude  ?  It  is  a  great  controversy  if 
you  have  not  a  word  to  see  God's  love  by,  but  tliink  you  luive 
a  way  to  eee  it  without ;  thid  Word  shall  judge  you.  0.  look, 
therefore,  for  the  Lord  by  a  word  to  do  it,  and  say,  "  Speak, 
Ixjrd  1 "  and  if  by  word,  look  not  for  it  without  a  work  on  your  own 
hearu  Some  Christians  have  rested  with  a  work  wittiout  Christ, 
which  is  abominable ;  but  after  a.  man  is  in  Christ,  not  to  Jndga 
by  the  work,  is  Urst  not  to  judge  from  a  word.  For  though 
there  is  a  word  which  nuiy  give  a  man  dependence  on  Christ, 
without  feeling  any  work,  nay,  when  he  feels  none,  as  absolute 
promises,  yet  no  word  giving  assurance,  but  that  which  is  made 
to  some  work  ;  "  He  that  believetli,  or  ia  poor  in  spirit"  etc.,  till 
that  work  is  seen,  has  no  aseuranco  from  tliat  promise.  Tell 
him  God  has  promised  to  pour  "clean  water."  Ezek.  xxivi. 
Yes,  for  some,  not  for  me.  Secondly.  It  is  not  to  judge  by  the 
Spirit,  for  the  apostle  makes  the  earnest  of  the  Spirit  to  be  tlie 
seal ;  DOW  earnest  is  part  of  the  money  bargained  for,  the  be- 
ginning of  Leaven,  of  the  light  and  life  of  it.  lie  that  sees  not 
the  Lord  ia  his  by  that,  sees  no  God  his  at  all.  O,  therefore,  do 
not  look  for  a  Spirit  without  a  word  to  reveal,  nor  a  word  to 
reveal  without  seeing  and  feeling  of  some  work  first.  I  thank 
the  Lord  I  do  but  pity  those  that  think  otherwise.  If  a  sheep 
of  Christ,  0,  wander  noL  Object.  But  I  have  wait«d  long  for 
this.  Aiu.  True ;  therefore  more  ncied  to  wait  still ;  it  may  be 
now  it  is  not  fur  off.  Object.  O,  but  it  may  be  he  will  not,  if  I 
knew  that  I  could  be  quiet.  Ana.  Down,  proud  heart.  O,  take 
heed  of  that  pride  ;  art  not  worthy  never  to  hear  a  voice  from 
Grod  ?  Be  silent,  then,  and  humble,  and  now  hear  what  the 
Lord  will  say  ;  he  apeais  in  a  still  voice.  Ps,  Ixxatv.  8.  Do  as 
thej  in  that  psalm  did :  thou  hast  done  thus  and  thus ;  O,  hear 
us,  turn  Ds,  and  then  lie  still  and  listen.  O,  do  thus,  ebe  yoo 
make  God  a  liar  if  the  word  comes,  (1  John  v.  10,  11,)  and 
when  thou  hast  him,  O,  change  him  not. 

Firtt.  'What  dost  want,  and  where  wilt  go  to  find,  is  but  theraiB 
any  creatures,  and  all  the  excellencies  of  ihem,  are  there,  t 
time  of  trouble  he  will  be  instead  of  all,  and  also  bless  a 


s  but  tlierat^ 
liere,  and  V^^ 
•.S6  alL       ^1 


THE   TEN   VIRGINS.  143 

Secondly.  Dost  want  grace  to  honor  a  Grod  ?  it  is  in  him  the 

/bllness  of  it     Dost  want  God  and  his  love  ?  thou  hast  him,  and 

oow  aO  his  love,  his  care,  his  wisdom  is  thine.     O,  wonder  at  th j 

Jo(  and  portion,  and  saj.  Lord,  I  have  enough.     Thus  much  of  the 

/ir4  doctrine. 


CHAPTER    XI. 

SliOWIKG  THAT  TRUE  BEUEVERS  DO  WITH  HOPE  EXPECT  THE 

SECOND  COMINO  OF  CHRIST. 

Section  I. 

Now,  thej  go  forth  bj  JBbpe  and  Desire  of  him  and  his 
coming. 

Observ.  2.  That  the  church  and  people  of  God,  after  they  are 
tiulj  espoused  to  Christ,  and  made  in  any  measure  ready  for 
Christ,  they  now  are  no  \pnrft  gf  i\^\^  wnrlH^  but  look  out  of  it, 
and  verily  expect  the  second  coming,  anS"  glorious  appearing  of 
Christ. 

It  is  true,  they  look  for  his  coming  and  company  at  the  last 
period  of  their  hfe,  but  this  they  look  upon  but  as  their  welcome 
in  the  way,  until  the  last  trumpet  shall  blow,  and  that  they  shall 
meet  the  Lord  in  the  clouds  coming  in  the  air,  (1  Thess.  iv.  18,) 
which  is  the  last  and  chief  time  of  coming  they  look  out  for. 
Tlie  five  wise  virgins  did  here  verily  look  for  him ;  the  five 
foolish  seemingly  did  so  too.  That  look  as  it  was  before  the  first 
c-oming  of  Christ,  all  their  thoughts  and  searchings  of  heart 
were  after  the  day,  and  time,  and  glory  of  it  1  Pet.  i.  10,  11. 
And  the  nearer  his  coming  was,  the  more  ardently  was  he  ex- 
pected. Hence  such  flocking  to  John's  ministry.  Hence  Simeon 
waited  long  for  the  **  consolation  of  Israel."  So  the  espoused 
an<i  beloved  of  the  Lord  look  out  for  his  coming  now.  He  has 
left  them  as  orphans  in  this  world.  He  has  divers  of  his  elect 
yet  to  bring  home,  and  enemies  to  put  under  his  feet,  and  then 
they  know  he  will  come,  and  this  day  they  look  for ;  as  Christ 
expects  it  Heb.  x.  13.     By  the  same  Spirit  they  look  for  it. 

This  is  that  which  Christ  so  oft  presses  on  his  disciples,  fore- 
seeing the  slumbers  of  the  world,  to  be  ever  watching  for  his 
f^econd  coming,  and  hence  these  alone  are  accounted  blessed. 
Luke  xii.  37,  38.  That  let  Christ  come  at  any  watch,  O,  blessed ! 
The  duration  of  the  world  from  the  first  to  the  second  coming 
\a  but  as  it  were  a  night  divided  into  several  watches  ;  the  saints 
are  the  watchmen  of 'the  world,  who,  you  know,  look  for  daylight  ;j 


I 


144  TBE   PARA.BLE   OF 

tbougb  it  be  long,  it  is  but  a  night ;  it  will  be  morning.  Alf 
the  rest  are  like  bird*  at  their  chaff.  And  lience  he 
them  the  rei»on  of  the  luieertainty  of  his  coming,  makes  thi»^ 
the  end  of  it.  The;  are  evangelical  commands  wilh  whicb 
I  there  goes  a  power.  Look  through  all  the  primitiTe  chnrch  in 
I  the  golden  age,  they  hod  all  this  stamp.  1  Cor.  i.  7,  "  Waiting." 
iThess.  i.  10,"To  wait  for  Christ  from  heaven."  Nay,  Heb.ii. 
28,  He  professeth  those  only  may  know  the  fruit  of  hia  fire!  J 
coming,  diot  "  now  look  for  him."  | 


Section  U. 
Reason  1.  Because  they  really  foresee  and  see  such  a  day. 
3  Pet.  iii.  3,  4,  ''  In  the  last  days  shall  come  scofiers,  saying, 
Where  is  the  promise  of  his  coming?  All  things  are  as  ihey 
were  ; "  and  henee  live  in  their  lusts,  die  in  their  own  dun^.  and 
never  look  for  it  But  these  foresee  it  really,  and  hence  look 
for  iL  Men  that  live  on  land,  and  love  the  emoke  of  their  own 
chimneys,  never  look  out  to  other  coasts  and  countries,  or  to  a 
strange  land ;  but  seamen  that  are  bound  for  a  voyage,  and  have 
a  pilot  with  them  that  has  seen  the  coast,  that  is  it  they  look  for ; 
80  men  that  live  in  this  world,  and  are  well  hbre,  look  not  after 
Chmt  nor  hia  coming  ;  but  they  have  a  pilot,  a  Spirit  to  show 
them,  this  day,  this  coast,  and  are  bound  for  anollier  world  ;  ihcy 
look  out  for  this,  they  sec  it  two  ways. 

1.  By  tlie  eye  of  faith  in  the  promise,  (2  Pet.  iii.  13 ;)  and 
this  makes  the  soul  see  it  when  all  things  seem  to  be  against  it, 
and  hence  expects  it ;  for  that  is  the  difference  between  faith  and 
hope.  Faith  doses  with  Christ,  and  all  the  glory  of  Christ,  in 
tiie  promises,  as  present  i  hope  hence  steps  forth,  and  lays  hold 
upon  the  performance  itself,  as  absent.  Fuith  entertains  tha 
promise  as  a  faithful  messenger,  and  sees  that  this  message 
true  i  hope  runs  out  of  doors,  and  leaves  it  with  faith,  and  Tool 
for  the  Lord  himself.  Heb.  xi.  1. 
1  2.  By  the  light  of  glory  in  the  thing  itself;  for  saints  do  not 
'  only  see  things  in  letters  anjLsylIablca_and  "prds,  but  see  things 
v  as  they  are  in  themselves.  The  wicltea  see '  Ihe  word,  sin,  and 
Christ,  and  heaven,  (and  in  seeing  see  not,)  but  not  the  things 
themselves.  Now,  the  glorious  coming  of  Christ  being  a  thing 
to  come,  yet  to  be  done,  liow  do  they  see  it  but  by  rejwrt  ?  Yes  ; 
they  have  the  Spirit  of  glory,  whidi  Spirit  "  shows  them  things 
to  come,  (John  xvi,  13,)  which  eye  liaih  not  seen."  Thai  loot 
as  their  head  Christ  sees  this  day  as  it  shall  be,  and  his  apg 
hensions  are  not  false,  but  as  he  conceives  of  this  day 


)ia 

^ 


THE  TEN    VIRGINS.  145 

be ;  60  the  saints,  bj  the  same  Spirit,  see  it  before  it  comes,  and 
are  not  mistaken  about  it,  though  it  be  very  darkly,  jet  some- 
times, when  the  Spirit  of  God  is  not  overclouded,  thej  see 
Bore  evidentlj.     For  this  is  the  great  plague  of  the  wicked, 
they  see  nothing  as  it  is,  and  in  hell  thej  see  how  they  have 
been  deceived.     So  this  is  the  happiness  of  saints,  that  though 
thej  see  things  darklj,  jet  they  see  things  truly,  the  Spirit  cre- 
ating glorious  impressions  on  the  mind  of  thmgs  as  thej  are. 
Thej  know  things  that  the  e je  sees  not  as  thej  are.     That  look, 
as  Abraham  (John  viiL  56)  '^  saw  Christ's  daj  and  was  gladT^ 
though  afar  c^,  so  the  saints,  bj  the  same  Spirit.    Now,  whj 
did  Noah  make  his  ark,  and  look  for  a  flood  ?    Because  he  saw 
it  reallj.     Did  not  others  ?    No ;  it  is  said  ''  thej  knew  not." 
Matt  xxiv.  38,  39.    Never  knew  <<  till  the  flood  came."    The 
Lord  made  it  not  known.    Noah  did,  the  other  did  not.    Hence 
the  saints  can  not  but  look  for  it. 

£ea$oH  2.  Because  thej  see  nothing  else  in  this  w<Hrld  wor^^ 
looking  after ;  no,  not  for  the  present   For  if  a  man  sees  the  day 
of  the  Lord,  jet  has  some  prej  in  his  eje,  in  this  world,  and  his 
game  before  him,  he  will  follow  his  hunting  to  catch  his  venison, . 
though  he  comes  too  late  for  the  blessing.     But  the  Lord  makes 
his  people  to  see  nothing  in  the  world  worth  the  hawking  ojj 
catching. 

1.  Thej  see  the  glorj  of  another  daj,  another  world,  and  this 
puts  out  the  glorj  of  this,  and  hence  makes  them  look  for  that ; 
and  hence,  when  Christ  would  comfort  his  disciples,  he  promises 
nothing  here,  but  tells  them,  ^  In  mj  Father^s  house  are  manj 
mansions.  I  go  to  prepare  a  place,  and  I  will  come  to  jou 
again."  John  ziv.  1-3.  And  hence  thej,  seeing  this  to  be 
enough,  look  for  this. 

2.  Thej  see  an  end  of  all  these  things,  of  all  the  glorj  of 
them,  and  that  these  summer  swallows  will  take  their  wings,  and 
flj  awaj  in  greatest  extremities.  Hence  thej  look  to  eternal 
things,  the  Lord  and  his  coming.  2  Cor.  iv.  18,  ^^  We  look  not 
at  temporal  things." 

3.  Thej  find  the  Lord  crossing  them  of  what  thej  lo<^  for  in 
this  world,  sometimes  of  outward  comforts,  and  sometimes  of  the 
performance  of  spiritual  promises.  And  when  God  thus  ^'  hedg- 
eth  their  waj  with  thorns,"  then  thej  '^  think  of  their  first  hus- 
band." Look  as  it  was  with  Abraham.  Heb.  xL  13.  You  know 
strangers,  when  their  waj  is  uncomfortable,  ever  and  anon  look 
for  their  home.  Abraliam  was  heir  of  the  world,  jet  he  sojourns 
as  a  stranger  in  it,  in  tents,  '*  because  he  looks  for  a  cit j."  Verse 
10.     So  here,  saints  are  the  heirs  of  all  creatures,  jet  the  Lord 

VOL.  n.  13 


14t  THE   PAKABLE   OP 

makes  them  slmngere  here,  and  bence  Ihey  look  for  aomething  the. 
The  thiogs  God  haa  promised  Ui  his  people  are  very  great,  bul 
not  accomplished.  Why  ?  Because  full  accomplish nienl  is  left 
till  the  last  day,  that  hope  may  wait,  and  that  we  may  live  by 
faith.  God  has  promised  to  "  lake  away  all  tears."  O,  wel- 
come that  day !  This  world  can  not  do  it,  and  the  Lord  here 
will  not.  1  Cor.  iv.  19,  "  If  our  hope  were  ouly  here,  we  were 
most  miserable ." 

Season  3,  Because  they  see  and  are  sensible  of  their  deliTer- 
ance  from  wrath  to  eome.  There  has  been  much  wrath  in 
the  world  seen,  but  yet  the  great  wratb  is  to  come.  What 
that  is  they  sec  ;  what  their  escape  from  it  is  they  see.  Henca 
iLey  look  for  Christ,  when  he  shall  appear  like  the  rising  giin,  and 
like  a  bridegroom  from  his  chamber  to  comfort  them.     1  Tbess. 

1i.  10.  For  tlie  devils  look  for  this  day,  and  natural  men;  bul 
Beeing  wrath,  wish  themselves  under  rocks  and  mountains,  and 
Beck  to  smother  it ;  but  saints,  seeing  themselves  delivered,  hence 
calmly  look  for  it.  The  sense  of  this  love  mokes  them  say,  0, 
when  will  lie  come,  that  I  may  "  see  him  wilh  these  eyes  "  I 
They  fear  not  (for  why  should  they  ?)  the  terror  of  this  day. 

Jiecuon  i.  Because  the  Lord  has  given  unlo  them  the  fir^t 
fruits  of  glory,  and  of  that  day  of  glory ;  hence  lliey  look  and 
wait  for  it.  You  know  the  first  fruits  were  part  of  the  whole 
vintage ;  hence  they  gave  thanks  for  all,  because  tliey  then 
looked  for  aU.  Eiod.  xxiii.  Rom.  viii.  23,  "  We,  having  the  first 
GraiU  of  the  Spirit,  wait  for  the  adoption."  Look  aa  it  is  with 
the  wicked,  that  have  rejected  Christ  and  counted  his  blood  a 
common  thing,  and  done  despite  to  God's  Spirit,  there  remains 
DOlhing  "  but  a  fearful  looking  for  of  vengeance ; "  so  here 
B  contra.  Rom.  v.  1-5,"  Being  justified  by  faith,"  now,  1.  "  Peace 
with  God ; "  2.  Access  by  Christ  to  God  ;  3.  Standing  in  thatj 
grace;  4.  Shedding  of  love,  hence  not  only  hope,  but  "glorjU 
in  hope  of  the  glory  of  God."  There  is  none  espoused  li'B 
Christ  but  taste  this  love,  feel  the  warmth  of  his  fellowship,  fM  ' 
the  abundance  of  his  love,  but  it  is  but  in  a  little  measure,  in  the 
first  fruits ;  hence  they  look  for  and  expect  the  rest  at  hia  com- 
ing. They  are  sometimes  full  of  fears  —  What  if  shut  out  at 
last?  But  when  they  feel  the  first  fruila  of  glory  at  that  day, 
now  they  verily  look  for  his  coming.  Christ  died,  we  know  ;  but 
it  was  not  possible  for  him  to  he  held  long,  and  hence  rose  again, 
and  then  looked  for  glory,  and  then  was  taken  up  to  glory.  So 
here ;  the  saints  lie  dead  in  the  grave  of  sins  and  fears  ;  but  it  tl 
not  possible  for  them  ever  lo  he  held  here;  hence, 
"  risen  with  Christ,"    they  look  upon  "  things  above,"  and  ■ 


THE  TEN   VraGINS.  147 

waiting  for  glory,  and  at  last  are  taken  to  glory  with  himself. 

Look  as  Jacob  (Gen.  xlix.  18)  said,  "  My  soul  waiteth  for  thy 

salvation ; "  when  the  stakes  and  pins  of  this  fleshly  tabernacle 

are  loosing.     So  the  Lord  is  loosing  him  from  the  excellency  of 

this  world  ;  though  he  minds  other  things,  yet  he  recalls  himself 

—  "  My  soul  waiteth  for  thy  salvation,  O  Lord." 

Section  III. 

Ui€  1.  Hence  let  all  flesh  take  notice  that  there  is  such  a 
time  and  day  and  coming  of  the  Lord  Jesus.  This  was  the 
apo6tle*8  argument  to  prove  a  resurrection,  "  Christ  is  risen  ;  ^ 
and  to  prove  this,  and  so  a  resurrection  from  the  dead  at  Christ's 
coming,  "  else  your  faith  is  vain  ; "  i.  e.,  expectation  of  him  vain. 
1  Cor.  XV.  14,  17.  Men  think  it  easy  to  believe  a  resurrection 
and  a  second  coming  of  Christ  for  that  end;  but  a  hoverly 
slight  work  is  quickly  done,  and  a  hoverly  faith  is  quickly 
wrought.  But  when  a  man  comes  to  look  considerably,  is  thei  _ 
such  a  day  indeed  ?  Is  there  now  in  the  third  heavens  that  will 
fire  this  whole  worlds  and  gather  his  saints  to  his  glory  ?  Now, 
it  is  very  hard.  It  is  usual  with  Satan  to  pierce  with  extremi- 
ties, that  when  they  do  begin,  indeed,  to  close  with  Christ,  and 
receive  comfort  from  him,  to  smite  them  with  thoughts.  Is  there 
a  Christ,  and  is  there  such  a  time  of  coming  ?  Now,  of  all  the 
arguments  to  convince  and  persuade,  methinks  there  is  none  like 
this,  viz. :  That  there  be  a  generation  of  men  in  the  world  that 
verily  look  for  this  day  and  see  it,  and  have  the  first  fruits  and 
beginnings  of  it  already  in  their  souls.  A  number  of  people 
that  once  never  minded  it ;  heard  of  it,  but  looked  not  for  iUj 
now  to  see  it ;  flesh  and  blood  could  not,  Satan  would  not  reveaf 
it ;  hence  God,  that  can  not  lie,  has  shown  it  unto  them,  so  as 
they  are  in  a  manner  eye-witnesses  of  it ;  men  will  believe  eye- 
witnesses of  any  thing,  especially  if  many.  Such  are^the  es- 
poused of  the  Lord  in  all  ages.  **  The  things  which  we  have 
heard  and  seen  we  speak." 

Object.  But  may  they  not  be  deceived,  and  conceit  that  which 
is  not? 

Ant.  True ;  but  divine  revelation  of  any  truth,  that  can  not 
deceive  ;  for  thb  is  no  fancy  of  the  head,  nor  delusion  of  Satan. 
Now,  this  is  a  secret  the  Spirit  makes  known. 

1 .  In  that  it  fills  the  mind  and  feeds  the  heart  with  it,  that  it 
carries  unto  Grod  with  wonderment  of  blessing  him  that  ever  he 
saw  this.  Fancies  can  not  feed,  especially  in  greatest  agonies. 
Now,  they  choose  misery  on  this  ground,  rather  than  present 
peace  here.     Ueb.  xi.  35,  ^  Not  accepting  deliverance." 


Im  the  parable  op 

2.  In  timt  it  works  efTects  cro!^  to  nature  ;  cay,  to  all  a  man's 
lusts  in  tbem.  Noah  foresaw  a  flood  nigh,  but  he  might  be  de- 
ceived. No ;  it  13  sniil  "  he  feared,"  kept  close  to  God,  and  it 
came ;  so  here. 

8,  This  light  whereby  Ihey  see  is  not  only  sweet  and  glorious, 
and  cross  to  heart  and  lusts,  but  il  is  sudden,  as  with  Paul,  when 
going  to  persecute  ;  "suddenly  there  fell  a  great  light,"  and  so 
he  saw  Christ.  So  when  a  man  goes  on  in  his  sin,  and  sudden- 
ly the  Lord  reveals  this,  and  that  by  a  word,  (else  it  is  a  deceit,) 
which  all  angels  could  not  do  before,  so  as  to  see  it,  and  th^ 
none  can  reveal  it  as  he  sees  it,  especially  to  bring  this  light  oat 
of  darkness,  this  must  be  miraculous  power,  and  no  dream. 
But  what  do  I  speak  of  seeing  ?  They  feel  the  beginnings  of 
it  in  the  first  fruits  of  it. 

For  two  great  things  shall  be  at  that  day. 
1  Fir»t.  Then  all  the  elect  shall  liave  their  fill  of  love. 
I  Secondly.  Triumph  in  Christ  when  in  the  clouds  with  1 
j  Have  they  not  the  first  here  ?  Rom.  v.  5.  The  feeling  of 
which  love  can  not  be  a  fancy,  for  it  can  not  conceive  of  it  noC, 
hold  it  This  is  an  infinite  love,  and  that  in  the  midst  of  th^- 
fence  of  sin  and  death.  That  many  times  they  are  even  fain  tQ> 
flay,  Lord,  hold.  2.  Triumph,  Rom.  v.  3.  And  that  in  afflio- 
tioQS,  which  Diake  them  by  experience  so  to  feel  God  in  part, 
that  they  triumph  for  time  to  come.  It  is  true,  at  times,  they 
look  down  the  tower,  and  so  tremble  ;  but  while  they  look  up 
hero,  then  they  triumph,  having  access  to  the  grace  wherein 
they  stand  ;  so,  then,  look  for  it,  there  shall  be  such  a  day  aud 
Buch  a  coming  of  Christ.  Rev.  i.  7.  The  Father  has  exalted 
the  Son  to  inelfable  gtoij.  But,  Lord,  who  sees  him  as  these, 
in  his  glory,  or  to  come  forth  out  of  liis  glory  ?  It  is  but  table- 
talk.  But,  ''  Behold,  he  comes,  and  every  eye  shall  see  him." 
The  Lord  pities  you,  and  holds  out  bowels  of  love  and  faith; 
0,  recede  me  I  0,  cast  away  those  bloody  knives  that  have 
pierced  me ;  and  sends  his  Spirit,  like  his  hand,  to  draw  yoa. 
But,  0,  do  you  not  kick  his  bowels,  do  you  not  pierce  his  hands 
and  feet  daily?  And  when  you  liave  done,  no  tears.  But  he 
comes,  and  you  that  pierce  him  shall  see  him,  etc.  Consider  rf 
it,  therefore,  you  that  doubt  of  this,  you  that  think  not  of  tlii%.  ] 
and  hence  live  and  lie  in  your  lusts,  and  despise  him.  —  •  ■■' 
he  comes  I 

Section  IV. 

Utt  2.     Hence  behold  the  happiness  of  all  them  that  be  . 
poufled  to  the  Lord  Jesus,  in  tliat  their  hopes  are  laid  up 


■hH 


THB   TEN   YIRGINS.  149 

•nollier  world,  at  the  day  of  the  coining  of  the  Lord  Jesus. 
1  Cor.  XV.  19,  "  K  we  had  hope  only  in  this  life,  we  were  of  all 
men  most  miserable."  Because  none  so  foolish  or  so  sensible  of 
misery  as  they ;  but  our  hopes  stretch  to  another  life,  to  the 
secood  coming  of  the  Lord  Jesus  Christ.  Suppose  a  man  had 
all  the  crowns  of  the  world  cast  at  his  feet,  but  at  last  to  be 
dragged  before  the  judgment  seat  of  Christ,  and  there  to  stand 
quakkig,  what  should  he  be  the  better  ?  What  though  saints 
have  all  the  miseries  in  this  world ;  but,  at  last,  "  with  these 
eyes  they  shall  see  the  Lord,'*  and  stand  triumphing  before  him, 
aiid  have  a  real  sight  and  certain  expectation  of  this.  What 
people  in  the  world  so  great  as  these  ! 

Quest  What  do  they  wait  and  expect  for  ? 

Ans.  Great  things,  which  may  astonish  the  whole  creation. 

1.  They  look  for  him  "  to  change  their  vile  bodies,"  thai  this 
their  husband^  at  the  marriage  day,  should  take  away  these  rags, 
*^  and  make  them  like  unto  his  glorious  body,"  brighter  than  the 
sun  ;  so  that  burn  them,  cut  them  to  pieces,  they  see  Christ  loves 
both,  and  hence  holds  sword  and  soul  in  one  hand,  and  scabbard 
in  another,  etc. 

2.  They  expect  he  should  take  away  all  their  sins,  and  make 
them  like  unto  himself ;  engrave  on  their  souls  perfectly  his  own 
image,  that  their  enemies  they  feel  now,  they  look  they  "  shall 
never  see  them  more."  1  John  iii.  2.  And  as  no  evil  like  it,  no 
mercy  like  this ;  and  no  evil  to  saints  like  this,  that  yet  they 
should  grieve  the  heart  of  such  a  husband. 

3.  They  look  that  he  should  take  away  all  sorrows  and  tears 
from  them  ;  for  this  the  Lord  promiseth,  and  begins  to  execute 
now,  but  it  shall  be  perfected  then.  Is.  xxv.  8,  9.  And  hence 
called  "the  times  of  refreshing."  Acts  iii.  19,  20.  It  is  true, 
the  spouse  and  church  is  now  sorrowful  to  the  very  heart  many 
times,  but  there  is  a  time  coming  that  they  shall  never  sorrow 
more. 

4.  They  look  that  he  should  take  away  all  shame  from  them. 
For  no  people  in  the  world  is  laden  with  more  calumnies  and 
reproaches  by  the  wicked  and  by  hypocrites,  and  hard  speeches 
from  the  godly,  and  they  doubt  whether  they  be  sons  or  no. 
Now,  then  the  whole  world  shall  see  they  arc  sons,  and  shall 
stand  amazed  at  them,  and  shall  not  doubt  of  it,  nor  themselves ; 
for  the  Lord  shall  proclaim  it,  and  they  shall  hear.  These  are  my 
jewels.     And  this  they  look  for.  1  John  iii.  1,  2. 

5.  They  look  for  recompense  to  all  their  "  labor  of  love "  to 
him  and  his.     Hence,  (1  Cor.  xv.  58,)  "  Knowing  your  labor  is 

13  • 


I 


150  THE   FAKABLF.   OF 

not  in  vtdn  in  tbe  Lord."  Hence  the  apostle  ofl  defers  men  for 
that  recompense  till  now.  ''  Tlie  Lord  show  mprcy  lo  the  house 
Onesiphonia  in  that  day."  2  Tim.  i.  18.  So  that  some  hi^reties 
have  thought  souls  sleep  till  then.  They  may  pray,  aud  no 
answer ;  seek  to  do  good,  and  do  none.  0,  hut  the  Lord  will 
reeoTQpeiije  them  abundanllj. 

G.  They  look  then  to  "  be  ever  willi  the  Lord."  1  Thess.  iv.  17. 
Never  to  be  parted  from  him,  never  to  live  without  him  ;  naj, 
never  to  jro  nwny  from  under  his  wing,  out  of  hie  bleeding  bosom 
of  lore  and  endless  and  unspeakable  compikosionB  any  more. 
And  being  with  him  to  see  his  glory,  and  never  »ce  the  depth 
of  it,  and  to  have  the  Lord  to  serve  them,  (Luke  xii.  37,  38,) 
and  giving  whatever  they  call  for,  and  all  this  when  thousand 
thousands  shall  at  this  time  be  <'rying  for  a  drop  of  water,  and 
am  not  get  it.  Now,  all  this  they  look  for,  and  more  too.  Which 
is,  1.  Certain.  For  ''hope  makelli  not  ashamed."  2.  Wtiicb 
fills  their  hearta  with  glory,  and  unspeakable  glory,  too ;  for  it 
mokes  it  so  clear  and  certain  that  they  have  it  all  already  ;  for 
though  absent,  hope  makes  it  oa  present.  Rom.  viii.  24.  He 
doth  not  say  we  ehall  be,  but  "  we  are  saved  by  hope."  Futh 
takes  hold  on  the  beginning,  hope  on  the  end.  O,  the  heavy 
wrath  of  God  upon  a  world  of  poor,  blind,  ignorant  men,  tluit 
have  no  hope,  no  hope  of  Christ,  no  hope  of  glory,  unless  ft 
flattering  dead  hope.  What  a  sad  thing  is  it  to  think  of  a  onm- 
ber  of  men  that  are  buried  in  the  world,  and  never  to  awaken 
until  they  see  Christ  in  the  clouds  of  heaven, 
TCnged  on  tticm  1  O,  methinks  I  see  them  falling  down  befoi* 
tho  judgment  seat,  and  crying  out,  O  that  we  had  kuown  of 
day  I  O,  alas  1  that  I  liad  hope  1  but  not  such  a  hope,  hut 
now  deceived.  0,  it  is  otherwifc  with  saints ;  they  shall 
what  they  hoped  for,  and  infinitely  more.  What  hurt  can 
do  them  ?  Let  all  the  world  come  against  them,  tlieir  hueband 
will  come,  und  will  kick  tlicm  under  his  feet.  Let  them  load 
thorn  with  rcproauhes,  fill  their  hearts  with  sorrows  and  their 
eyes  with  tears,  their  Lord's  coming  will  comlorl  them. 
Satan  tempt,  and  a  Father  hide  his  face,  behold,  tlie  Lord 
eth,  that  shall  deliver  and  redeem  them.  O,  see  their  blessed' 
nees,  and  let  it  draw  you  to  make  up  the  match  with  Christ,  that 
never  did  it  yet.  He  has  been  wooing  of  you,  longing  for  you, 
wid  you  wooing  of  him  again.  Lord,  lake  me.  What  hinders 
you,  then,  from  striking  the  match  and  concluding  it  ?  To  give 
thyself  this  day  to  him,  and  take  him  only,  rejoice  ii  '  ' 
when  nothing  thou  dost  can  be  ao  pleasing  to  him. 


foi*  J 

ndum 

si 

i 


in  him  onl^H 
Andn^H 


THE  TEN  VIBGIKS.  151 

joa  may  look  and  believe  what  one  day  jou  shall  to  jour  com- 
Ibrt  feeL  And  account  yourselves  most  wretched  creatures  un- 
til the  Lord  be  pleased  to  espouse  jou  to  hunself. 

Section  V. 

Uke  3.  Of  Examp,  Or  hence  learn  what  to  judge  of  those 
that  never  look  for  the  coming  and  company  of  the  Lord  Jesus. 
It  is  with  them  as  it  was  with  the  Israelites ;  when  Moses  was 
gone  into  the  mount,  and  staid  there  long,  the  people  made 
their  calf,  and  went  to  their  feasting  and  rejoicing.  So  the  Lord 
Jesus  being  gone  for  the  Spirit  of  life,  and  to  prepare  a  place 
of  glory,  it  being  now  long  since,  they  make  idols  of  their  jew- 
els, and  of  their  own  excellencies,  and  of  whatsoever  is  glorious  in 
their  eyes  in  this  world.  Or,  as  Christ  compares  the  secure 
world,  "  As  it  was  in  the  days  of  Noah,  so  shall  it  be  ;  *'  or  as  in 
the  days  of  Lot,  when  they  never  knew  nor  looked  for  it,  though 
told  of  it,  so  it  is  with  them.  Do  you  think  these  are  espoused 
to  Christ,  or  made  ready  for  Christ,  whose  glorious  appearing  is 
never,  or  seldom,  or  the  least  thing  in  their  thoughts,  and  are 
hr  from  seeing  and  setting  it  before  their  eyes  ? 

Now,  because  if  you  ask  men,  Do  you  look  for  such  a  time  to 
see  the  world  consumed,  and  the  Lord  revealed,  and  your  glory 
with  him  ?  every  one  will  say,  Yes,  because  indeed  they  have 
a  dead  hope.     I  shall,  therefore,  give  discoveries  of  it. 

Sign  1.  Those  whose  hearts  prize  (though  their  heads  do  not) 
and  whose  eyes  are  dazzled  with  the  withering  glory  of  this 
world.  When  men  lie  under  (not  for  a  fit,  for  Christ's  disciples 
wondered  at  the  beauty  of  the  temple)  a  great  mistake  of  all 
things  here,  and  put  that  good  in  them  which  is  not,  and  that 
worth  upon  them  which  they  ought  not  For  he  on  whose  eyes 
the  Son  of  glory  has  risen,  and  looks  for  the  glory  which  shall 
be  revealed,  looks  upon  a  dunghill  world  as  strangers  do  upon 
their  inn,  and  as  travelers  do  on  their  tents,  make  a  shift  to  rub 
it  out  for  a  time ;  but,  O,  home !  O,  "  that  glory  that  shall  be 
revealed."  Heb.  xi.  13.  They  were  strangers,  because  "  they 
looked  for  a  city."  Nay,  they  look  upon  these  things  as  Grod 
and  Christ  judge  of  them,  (for  they  have  Christ's  mind,  1  Cor. 
ii.  15.)  which  stand  for  ciphers  in  the  Lord's  book.  Nay,  they 
look  upon  the  very  miseries  of  this  world,  for  Christ,  greater 
treasures  than  the  happiness  of  it,  and  hence  choose  it,  and  ac- 
count their  scars  their  crown,  their  shame  their  glory,  tlieir 
losses  their  gain,  their  sorrows  their  joys  ;  as  Heb.  xi.  25,  2G. 
Moses  chose  to  suffer,  and  esteemed  Christ's  reproach  his  glory. 


I 


LGod'  ia  I 
dcpendf 


Anil  why  ?  "  He  had  an  eye  lo  the  recompense  of  reward," 
and  saw  the  God  invmible.  And,  (2  Cor.  iv.  17,)  "It  works  an 
exceeding  weiglil  of  glory."  Look  as  it  is  with  a  man  that  is 
bom  to  great  liopes  of  a  crown  and  kingdom,  and  therefore 
brought  up  not  in  (he  country,  but  in  the  court ;  let  a  poor  man 
offer  him  his  thatched  house-,  and  promise  him.  if  tie  wilt  come 
and  live  with  him,  and  serve  liim  in  liis  patched  clothes,  what 
will  he  say  ?  No  ;  begone  to  your  friends  ;  1  am  a  greater  man 
than  you  can  make  me.  So  here  ;  a  man  that  is  bom  and  be- 
gotten to  n  lively  hope  of  a  crown  now,  by  the  resurrection  of 
Christ,  and  brought  up  under  the  wings  and  care  of  Clirist,  to 
the  hopes  of  a  better  world.  Ofi'er  never  eo  much,  promise 
never  so  fair,  I  am  greater  than  all  tlie  world  cim  make  me.  I 
must  not  have  if  I  love  Christ,  and  I  can  not  have  if  he  loves 
me,  both  ;  and  hence  looks  lo  honor  then,  and  peace  and  glory 
then.  C^l.  iii>  1—3.  It  is  clear,  then,  thou  lookest  upon  the  things 
of  the  world  as  great  things.  O,  to  have  such  honor ;  such 
estate  ;  so  many  cows  and  goats  j  bo  much  ground  paled  in ; 
many  plows  ;  lands,  and  oxen  fit  to  labor ;  so  much  gain  to 
come  in  every  year  ;  and  such  parts  and  gifts  and  duties  to 
me  a  name,  to  live  before  the  best  men,  and  to  be  good  signs 
comfort  me)  of  the  favor  of  God.  This  is  a  goodly  thing 
very  hopes  heat  and  warm  the  heart. 

1.  If  you  do  not  feel  pangs  in  parting  with  a  friend, — a  b 
blessing  so  dear, — you  are  not  dead  yet  to  it,  nor  rben  to  a  livc^- 
hope  of  better  things. 

i.  lie  that  does  not  prize  the  evila  of  the  world  more  than 
the  good  in  it,  his  eyes  arc  dazzled  with  it.     If  the  life  of  the 
world  be  not  death  to  thee,  the  comfort  of  the  world  sorrow  to 
thee,  O,  they  draw  thy  heart  from  God  j  hence  colled  "  lying 
vanities."     Look  as  it  is  with  a  king  or  master  Ihat  gives  talents 
to  use,  they  cast  them  by,  and  fish  for  themselves  j  they  look 
not  for  the  coming  of  their  masters.     So  the  Lord  gives  you  his 
ordinances,  and  word  to  use  for  tiim,  and  you  scramble  for  your- 
selves, to  enrich,  and  honor,  and  comfort  yourselves ;  you  1( 
not  for  the  Lord.     Factors  that  go  far  for  wealth,  they  will : 
bring  home  Ftone  and  rubbish,  which  tliey  know  will  not  go 
their  own  country  j  hence  other  things  that  are  of  more  price  he 
spends  his  time  for ;  so  here.     What  do  you  do,  you  that  cat  the 
bread  of  carefulness,  sell  your  commodities  dear,  and  set  your 
buyers  on  tenter  hooks  ?     I  look  ro  be  rich.     You  that  can  speak 
well,  and  have  parts,  and  profess  fmrly  ;  but  go  into  your  closetOf 
God  ia  neglected  in  your  hearts,  your  constant  union  to  "' 
dependence  on    Christ,  approving  yourselves  to  Christ, 


:  SO 

i 

tWa 


THE  TEN  VIRGINS.  153 

miuntaiiied.    I  would  fain  be  honored.    You  are  come  far  from 
your  own  country.     Why  did  you  depart  thence  ?     To  be  free 
from  trouble.     And  now  here,  what  stay  you  for  ?     0,  for  ease. 
Will  these  coins  go,  and  be  taken  at  the  last  day  ?    No,  you  lookj 
not  for  that. 

Sign  2.  They  that  say  they  look  for  Christ,  but  do  not  re- 
joice abundantly  in  hope  of  this  time.  Sometimes  the  hopes  of 
Gvod's  people  begin  to  die,  and  then  comfortless  ;  but,  when  their 
hopes  are  up  and  stirring,  and  not  wounded  by  some  sin,  or  sleep- 
ing, there  is  a  double  joy  that  now  they  have.  / 

1.  This  alone  comforts  them  and  fills  them.  John  xiv.  1-3. 
So  that  they  wonder  at  God,  though  they  have  never  so  little 
here,  to  have  these  blessings  now,  and  everlasting  glory,  endless 
compassions  and  mercy  at  that  day.  John  xvi.  22. 

2.  This  joy  is  glorious  joy,  highest  comfort.  Rom.  v.  3,  "  We 
glory  in  hope  of  the  glory  of  God."  Disgraced,  but  then  honored ; 
hated  of  men,  but  then  loved  of  Christ ;  poor,  but  then  enriched ; 
miserable,  but  then  blessed ;  empty,  but  then  filled ;  fatherless, 
friendless,  but  then  glorified.  O,  I  tell  you,  miseries  thus  consid- 
ered are  sweet !  Can  it  be  otherwise  ?  Now  you  say  you  hope 
and  look  for  this  dav.  Where  is  your  comfort  of  it  ?  Where  is 
your  glory  in  it?  Acts  i.  11,  12,  compared  with  Luke  xxiv.  52. 
So  thou  wilt  be  in  the  temple,  nay,  in  the  fields,  rejoicing  and  bless- 
ing the  Lord,  that  ever  he  should  intend  to  set  thee  at  his  right 
hsnd  at  that  great  day  of  his  coming.  No  man  but  has  something 
to  joy  his  heart  It  is  "  com  and  wine  and  oil,"  and  not  "  the 
light  of  God's  countenance,"  at  this  day.  It  is  a  sign  they  never 
look  for.     Do  the  world  rejoice  in  their  hopes,  and  not  saints  ? 

Si^  3.  They  that  content  themselves  with  any  measure  of 
holiness  and  grace,  they  look  not  for  Christ's  coming  and  com- 
pany. For  saints  that  do  look  for  him,  though  they  have  not 
that  holiness  and  grace  they  would  have,  yet  they  rest  not  satis- 
fied with  any  measure.  1  John  iii.  3,  ^^  He  that  hath  this  hope 
purifieth  himself,  as  he  is  pure."  Christ  finds  us  not  lovely,  but 
makes  us  lovely,  by  putting  on  his  own  garments,  imprinting  his 
own  image.  Hence  saints  content  not  themselves  with  any 
dressings,  till  made  glorious,  and  so  fit  for  fellowship  with  that 
spouse.  And  when  the  soul  sees  this  love  to  be  a  son,  and  then 
to  be  proclaimed  heir,  O,  this  makes  them  set  Clirist  himself  as 
the  pattern  to  walk  by.     Now,  therefore,  — 

1.  When  men  shall  think  this  way  is  bad,  and  another  way 
of  some  saints  is  good,  and  take  a  copy  of  his  course  from  them, 
and  now  is  well,  this  only  is  to  be  pure  as  man  is  pure. 

2.  When  a  man  leaves  not  till  he  gets  such  a  measure  of  faith 


I 


154  Tni;   PARABLE   OF 

tuid  gmce,  and  non  nlien  he  has  got  this,  contents  himself  with 
this  as  a  goud  sign  he  shall  be  saved,  he  looks  not  for  ChmU 
Or,— 

3.  When  men  are  heaTily  laden  vith  sin,  then  close  willi 
Christ,  and  then  are  coniforteil,  sealed,  and  have  joy  that  fills 
them,  and  now  tlie  work  is  done,  and  they  are  past  grace,  and 
post  repentance  and  dailj  cleansing,  now  they  study  not  what  to 
do  for  Christ,  that  neither  family  nor  church  where  they  live  are 
the  better  for  them, 

4.  When  men  shall  not  content  themselves  with  any  measure, 
but  wish  they  liad  more,  if  grace  would  grow  while  ihcy  tell 
clocks  and  sit  idle,  and  bo  God  must  do  all ;  but  do  not  purge 
ihemselyes,  and  make  work  of  it,  (indeed  saints  purge  not  them- 
selves of  Ihemseh-es,  for  dirty  hands  will  never  wash  a  foul 
face,)  but  by  a  daily  dependence  on,  and  importunity  of  faith, 
sigh  aAer  the  Lord  to  do  it ;  verily,  if  not  thus,  you  look  not 
for  Christ.  2  Pet.  iii.  11,  12,  14.  For  if  you  did,  you  would 
say  antl  think,  If  to  be  like  him  be  my  glory,.  O,  then,  that  I 
might  have  it  now.  Sons  that  are  bom  to  their  hopes  in  tho 
court  will  go  in  the  court  fashion ;  beggars  that  are  bom  and 
brought  up  under  hedges  content  themselves  with  their  n^  ;  so 
here.  Lord,  where  is  this  Spirit  ?  especially  even  among  us. 
There  is  scarce  any  but  either  would  be  honest,  and  then  hopea 
God  accepts  of  his  will,  or  will  be  so,  and  then  it  is  ao  much  as 
will  credit  or  comfort  him.  I^ord,  where  is  the  man  that  mouma 
for  this  ?  How  far  short  he  falls  of  Christ,  of  Christ's  prayers, 
Christ's  speeches,  Christ's  meekness,  but  only  patches  up  his 
comforts  with  some  ends  of  gold  and  silver,  and  shreds  of  hon- 
esty! He  hath  heard  others  teach  and  preach,  and  gets  some 
shreds  of  knowledge ;  thence  he  sees  what  others  are,  and  dt^ 
and  gets  somewhat  to  be  like  them  :  have  we  not  cried  out.  Men 
are  too  good  to  be  better  in  our  own  hnd  ?  And  unless  a  few 
under  affliction  or  temptgtion.  who  is  ?  I  pray  God  such  a  race 
co^e  not  over  hither,  wiere  God  looks  you  should  gel  a  higher 
pilch  i  put  olf  your  wilderness  shoes,  get  those  sins  removed  that 

'  provoked  God  there ;  or  else,  besides  the  misery  of  a  heaii 
brand  u|>on  thee,  thou  dost  not  look  for  Christ,  and  therefore  art 

leither  not  espoused,  or  asleep  ;  and  shalt,  if  not  by  the  word,  by 

Ithe  terror  of  God  be  dreadfully  awakened.  0,  Neie  England f 
JVew  England.'  that  art  now  making  a  conquest  of  the  world,. 

'  and  seekest  for  the  spoil  of  it  to  onrith  thyself,  to  recover  thy 

losses,  aiid  iheretbre  makeet  a  truce  with  thy  distempers  for  ■' 

time,  and  dost  not  purge  thyself  us  Christ  is  pure,  1  dsje  not  yefc 

\  tail  thee  what  Christ  Jesus  tios  lo  say  unto  Ihee!     Therefora 


( 


THE  TEN   VIRGUCS.  155 

think  of  this  that  do  not,  he  shall  come  in  a  time  when  thou 
lookest  not  for  him,  and  hast  not  so  much  grace  as  tlie  five  foolish 
Tirgins  had.  This  b  the  frame  of  men  and  professors ;  what  ar§j 
they?  Thej  were  troubled,  humiliation  is  past;  they  have 
locked  for  salvation  by  Christ,  that  is  past ;  they  have  been 
comforted,  that  is  past.  What  holiness?  They  will  pray  in 
families,  keep  company  with  saints,  get  into  Christ,  receive  sac- 
raments, that  is  past.  What  lack  they  yet  ?  Many  wants ; 
but  God  accepts  their  desires  for  what  they  want,  and  that  is 
their  circle  of  honesty  now,  and  there  rest.  Is  it  not  thus  ?  Is 
this  to  purge  like  Christ  ?  K  any  have  more,  O,  wonder  at  the 
Lord  for  it.     But  if  not,  O,  thy  doom. 

Section  VI. 

U$e  4.  O,  you  espoused  and  beloved  of  the  Lord,  look  for  his 
coming,  look  for  his  company :  the  world  looks  not  for  him,  be- 
cause they  care  not ;  "  Will  you  also  depart  ?  "  Has  he  called 
thee  as  a  virgin  forsaken,  and  not  comforted,  as  a  wife  of  youth, 
and  given  himself  to  thee,  and  given  thee  a  heart  to  give  content 
to  him,  and  thyself  to  him  in  lieu  of  his  love,  life  and  all,  if  it 
mitrht  do  him  any  good  ?  O,  are  you  bom  to  so  great  hopes, 
and  are  they  not  worth  the  looking  after  ?  God  forbid.  Do  this, 
therefore,  especially  in  these  five  cases.  ** 

1.  In  case  of  strangeness  felt  between  thy  soul  and  Christ^ 
It  may  be  thou  thinkest,  O,  he  that  has  saved,  preserved  me, 
called  me  when  I  never  looked  after  him,  redeemed  me  when  a 
captive,  every  moment  pardons  me,  a  daily  friend  unto  me,  that 
hail  given  me  ordinances,  given  me  the  comfort  of  them.  But, 
O,  yet  to  be  a  stranger  to  him,  this  cuts.  O,  look  now  for  this 
time.  1  Thess.  iv.  17,  18.  When  thou  shalt  see  that  bleeding 
heart,  that  has  loved  thee  above  all  princes  and  angels,  that  body 
in  the  glory  of  the  Father,  and  be  as  familiar  with  him  as  thou 
art  known.     O,  look  for  this,  for  it  shall  be  so. 

2.  In  case  God's  promises  are  not  made  good  to  thee.  For  at 
thiit  instant  a  man  believes,  he  gives  Christ  and  all  things,  all 
grace,  all  consolation,  all  glory ;  but  it  is  in  the  promise,  because 
he  would  have  them  live  by  faith  a  while  here,  as  by  sense  in 
heaven ;  and  being  wrapped  up  in  the  promise,  they  feel  it  not, 
only  plead  with  God.  llast  not  said.  Lord,  thou  wilt  sulxlue 
iniquities,  purge  me  as  gold  is  tried?  Why  then  do  I  go  child- 
less graceless  ?  No  more  grace,  no  more  Spirit,  no  better  hcurt 
for  thee  ?  O,  now  the  heart  calls  in  question  God's  promise  or 
sinks.     O,  nowy  remember  this  day,  for  the  perfect  restitution 


lite  T 

of  all  (Lings,  perfect  nc-complishnient  of  all  promises,  is  reservrf 
for  this  time.  Is.  xxv.  9.  Tlioit  pruyeet  for  mao^  fbiiigs,  but 
they  come  not;  Christ  reserves  iLe  payment  till  tliis  day.  What 
a  comfort  is  this !  What  a  sweet  speech  was  it  of  Joshua,  (Josh, 
xxiii.  14.)  "One  thing  haili  not  failed,"  when  he  had  conquei«d 
the  land.  So  then,  when  the  conquest  is  made,  to  see  all  the 
promises  made  good  to  ihee. 
ff-  3.  In  caae  of  God's  absence  or  withdrawing,  or  when  thou 
n  fectest  but  little  of  his  presence  here  in  his  providences  or  in 
I  his  ordinances,  private,  public,  and  that  in  New  England,  too. 
tIiou  host  found  one  half  hour's  time  with  the  Lord,  alone, 
.  sweeter  and  better  than  a  thousand  worlds.  0,  but  tbts  holds 
not.  Thou  maystfit  may  be,  wait  on  the  Lord  iu  his  ordinances, 
and  go  awny  with  a  sad  heart ;  O,  I  can  not  see  him,  and  canst 
not  find  out  the  cause  why  so  heavy  and  vile,  and  so  loatbeet 
thyself.  0,  now  think  of  this  day.  1  Cor.  xv.  28.  Then  God 
shall  be  "  all  in  all  i "  then  thou  shalt  have  thy  lilt  of  love,  and 
fill  of  God. 

4.  In  case  of  sorrow  for  the  uproar  of  the  world  ag^nst  God 
and  Christ,  and  the  wrongs  done  to  Christ  and  his  people ;  to 
see  Christ  crucified,  and  crying,  Spare  my  life ;  and  saying,  "  If 
you  sedk  me,  let  these  little  ones  depart;"  yet  they  are  abased, 
and  every  one  against  Christ,  aa  this  day  the  world  is  coming  to 
the  last  tit  of  madness  against  the  Lord  of  glory,  O,  now,  re- 
member and  look  for  this  day.  1  Cor.  xv.  2i>,  "  He  must  reign." 
Lord,  what  a  comfort  will  it  be  to  see  Christ  king  then  1  Men 
come  to  sec  him  king  here ;  but,  O,  what  will  it  be  when  he  shall 
come  himself,  to  see  all  secrets  open,  and  the  Lord  glorified,  in 
himself  and  people,  of  all  creatures  I  Look  for  this,  to  see  the 
great  and  last  plot  of  God  brought  to  perfection.  O,  think,  that 
is  our  day,  tbut  is  our  victory  ! 

5.  When  you  come  to  die,  and  think  of  leaving  thy  carcass 
to  rot  in  the  dust  a  long  time,  O,  think  and  look  u])on  this  day. 
«  They  that  hear  shall  live."  Why  do  I  die  ?  John  v.  28,  29, 
"  They  sliall  then  come  out  of  their  graves,"  etc.  Thus  look 
tor  Ibis. 

Motive  1.  All  creatures  look  for  this  in  a  manner.  Rom.  viii. 
S2,  23.     Nay,  Chri&t  and  saints  in  heaven  look  for  this  day,^^ 
Heb.  X.  13,  "  From  thence  expecting  till  his  enemies,"  etc.     Naj^P 
devib  look  for  it,  but  tremble.     Only  a  secnre  world,  lockeo^ 
asleep  to  their  eternal  woe,  look  not  for  il 

2.  This  will  help  you  to  ride  all  storms,  bear  all  knocks  chee 
fully.  Our  hope  is  "our  helmet,  our  ho[>e  is  our  anchor.  Ileb.  i 
19;  Epb.  vi.  17.  You  will  meet  with  them  here,  it  may  t 
before  you  die. 


THE  TSN   YIBOINB.  157 

3.  The  Lord  has  called  joa  oat  of  this  world ;  he  might  have 
left  jou  in  it,  and  given  you  jour  hope,  your  portion  here,  and 
then  woe  to  thee ;  but  he  has  called  thee  to  this  hope,  that  if 
princes  of  the  world  knew,  they  would  lay  down,  nay,  cast  their 
crowns  at  thy  feet  for  it,  and  say,  O  that  I  were  in  that  man's 
case !     Eph.  i.  18,  ^  Hope  of  his  oedling." 

4.  Hope  and  expectation  of  all  other  things  shall  fail ;  if  God 
loTes  thee,  he  will  make  you  know  what  it  is  to  forsake  your 
portion.  If  not,  they  shall  fail  you  when  you  die ;  this  shall  not ; 
h  **  niakes  not  ashamed." 

5.  Methinks  this  is  the  glory  of  a  Christian,  that  he  turns  his 
back  upon  the  worlds  and  lives  and  waits  for  the  comiug  of  the  Lord. 

6.  O,  this  will  give  Christ's  heart  full  content,  when  he  shall 
oome.  Luke  xii.  37,  **  He  will  make  thee  sit  down  to  eat,  and 
serve  thee."  The  Lord  Jesus  himself  shall  only  then  pour  out 
to  thee,  and  give  thee  whatever  thou  callest  for  ;  honor  thee,  as 
it  were,  above  himself.  When  thou  art  at  rest  in  heaven,  he 
will  be  at  work  for  thee. 

7.  If  not,  he  may  ^  oome  in  an  hour  thou  lookest  not  for  him." 
Christ  may  say  to  thee.  From  henceforth  sleep  on. 

Quest.  What  means  are  there  to  make  me  look  for  him  ? 

Ans.  1.  Get  some  promise  that  thou  mayst  believe  the  Lord 
b  thine,  else  thou  wilt  never  look  for  him ;  or  if  you  do,  you 
will  be  deceived,  for  "  hope  is  of  things  not  seen."  Nay,  com- 
monly, when  the  Lord  brings  any  man  to  his  hopes,  having  given 
him  a  promise  and  faith  to  believe  it,  the  Lord,  in  the  midway, 
seems  to  cross  his  promise.  When  the  Lord  promises  life,  glory, 
peace,  honor,  joy,  fullness,  heaven,  they  shall  then,  and  never  so 
much  before,  feel  darkness,  shame,  trouble,  sorrow,  hell.  For 
the  Lord  tries  them  by  this,  and  ^  tribulation  breeds  experience, 
and  experience  hope."  Hence  you  must  first  get  a  promise  of 
Christ  and  glory  before  you  can  hope  for  it,  or  expect  glory,  and 
then  yoa  may.  Heb.  vi.  18.  For  the  promise  will  support  hope 
when  heart,  and  strength,  and  all  shall  fail.  Nay,  it  will  expect 
contraries  out  of  contraries ;  (Gren.  xxii.  5,)  "  I  will  come  agiiin 
to  you; "  compare  with  Heb.  xi.  18,  19.  So  that  soul  that  has 
a  promise  may  say,  when  he  considers  God's  power,  and  what 
glory  he  gives  to  God  by  believing  it,  God  has  said  he  will  com- 
fort me ;  he  will  cleanse  me ;  he  will  give  me  glory.  I  will 
have  all  these  out  of  my  sorrow,  my  sin,  my  hell. 

Take  heed,  therefore,  of  two  extremes. 

Fir$t,  Of  hoping  without  a  promise ;  for  that  is  but  faith  scared 
out  of  its  wits,  when  it  comes  to  be  examined ;  1  hope  so,  and  I 
have  had  joy  and  persuasion  of  it 
VOL.  u.  14 


I 


Seeondlji.  Of  not  expecting  wben  God  gives  a  promise.  Can 
you  live  one  day  witliouL  it?  It  may  be  you  have  no  feeling 
yet.  But  Is.  xxv,  8-10.  Dost  thou  w:ut  for  the  Lord,  (i.  e, 
from  a  sense  of  emptiness,  for  all  fullness  Uiou  shall  find  in  part 
here,  and  fully  then.)  and  say,  "  Lo,  this  our  God,  we  have 
w«ted  for  him  "  ?  When  a  man's  anchor  is  strong,  and  in  good 
ground,  he  will  look  for  safety  when  in  the  harbor.  O,  thou  af- 
flicted and  tossed  with  tempests,  the  Lord  has  brought  tbee  at 
hut  to  Christ,  after  many  drivings  to  and  fro,  and  it  daspe  about 
him  according  to  a  promise  ;  if  God  cliaugelh,  then  thy  cximfort 
may  nut  be.  If  revelations  come,  I  know  they  may  deceive ; 
but  a  promise  can  not. 

2jFear  the  terror  of  the  Lord  at  this  day.  fear  parting  fiom 
lim.  I  speak  not  of  doubting,  but  the  holy  fear  of  saints ;  for 
Ithat  is  the  nature  of  fear,  it  makes  a  man  eye  the  thing  feared,/ 
as  Jacob,  when  Esau  was  meeting  of  liim.  Noah  fears,  and 
looks  to  safety  in  and  by  an  ark.  Heb.  li.  7.  Lot's  eliildren  took 
not  his  counsel ;  they  feared  not,  but  "  he  seemed  as  one  that 
mocked  to  them."  Paul  (2  Cor.  v.  10,  H)  "knew  the  terror  of 
the  LonI,"  hence  looked  for  him,  sought  to  approve  himself  unto 
him.  Men  that  fear  not  parting  with  Christ  will  never  lock  nor 
core  for  him.  And  let  it  be  a  strong  fear,  eUc  it  will  never 
>,  carry  you  above  your  cares  and  eurfcitings  of  the  world. 

Qu*mU  How  shall  I  fear  thus? 

Am.  Unless  the  Lord  put  it  into  your  heart,  none  can  i  for 

11  the  security  of  the  world  is  not  sleepy,  but  deadly.     Men  at« 

I  bound  up  as  strong  as  with  chains  of  death ;  thai,  till  thoy  feel 

I  the  misei:y,  they  can  not  fear  it  jtrongly.    O,  look  up  to  the  XiorA 

o  unchain  those  chains  of  death. 

2.  Know  the  happiness  of  them  that  shall  ever  be  with  Christ, 
what  is  the  sweetness  of  Christ's  love,  and  worth  of  it.  Imagine 
the  last  day  come,  and  all  the  dea'l  rmsed,  Christ  with  flaming 
&rt>,  all  the  wicked  on  the  led  hand,  and  then  sent  away  with, 
"  Depart,  ye  cursed  ; "  all  the  saints  on  the  right  hand,  and  then, 
O  come  I  and  when  all  is  despatched,  then  to  go  up  to  heaven ; 
and  when  gone,  there  lo  be  forever  rejoicing,  triumphing  in  the 
presence  of  God  Almighty  ;  and  now  what  it  will  be  lo  be  far 
off  from  Christ,  weeping,  never  to  be  pitied  more  !  0,  he  (hat 
was  so  full  of  pity,  no  heart  then  to  pity,  no  hand  (o  help]  I 
can  hut  only  paint  this  fire.  O  (hat  the  Lord  would  help  yoa 
here,  that  so  you  might  look  out  for  him !  Sailors  sleep  in  cahns, 
Bud  so,  it  may  he,  have  many  here  in  this  place  of  rest.  Othen  I 
of  you  lake  heed,  I  will  tell  you  your  bar.  It  may  be  n 
tales  are  brought  low  and  eimk;  when  you  see  that,  n 


rest.  Othen  ■ 
be  most  omH 
hat,  nowyot^l 


THE  TEN  YIRGIN8.  159 

^ther  look  back,  or  look  for  Lot's  accommodations,  and  such  an 
estate  as  is  lost,  it  maj  be  jou  will  spy  some  hope  of  it,  and 
then  follow  the  game,  and  never  look  out  till  jou  die.  The  Lord 
keep  joa  from  it  I  You,  then,  will  not  look  up  for  Christ's  com- 
ing at  the  last  day,  or  in  his  ordinances  here.  If  thou  dost  so, 
bad  it  not  been  better  thou  hadst  been  buried  in  the  sea,  or  left 
in  80TTOW  on  the  shore  ?  0,  take  heed,  therefore ;  look  for  the 
coining  and  company  of  Christ,  and  let  this  be  enough ;  and  be- 
cause joa  can  not  look  for  him  in  the  clouds  now,  O,  look  and 
wait  for  him  in  his  ordinances ;  and  consider  if  espoused  ones 
look  for  his  coming  then,  and  for  perfect  knowledge  of  him  and 
commonion  with  him,  then  think.  Lord,  what  a  heart  have  I, 
that  look  not  for  him  here  !  But^  Lord,  '^  who  will  believe  our 
report?" 

Thos  they  went  out  by  hope  and  expectation  of  his  coming. 
Now,  the  second  thing  follows  —  they  went  forth  with  longing 
desires  after  his  coming. 


CHAPTER  Xn. 

that  beueyers  do  long  and  desire  for  the  appearance 

and  second  coming  of  christ. 

Section  L 

Doctrine  3.  That  all  those  that  are  espoused  to  Christ,  and 
beloved  of  Christ,  they  ought  not  only  to  look  but  to  long  for 
the  coming  of,  and  their  everlasting  communion  with,  the  Lord 
Jesus  Christ ;  for  the  consummation  of  their  marriage  with  him, 
thaty  though  he  be  gone,  our  hearts  may  be  with  him  before 
oar  souls  be,^orbejOTe  our  souls  and  bodies  be  ;  that  though  we 
may  die  and  Ee^own  in  the  dust,  our  desires  may  live  and  lie 
in  heaven,  and  cry,  ^  Come,  Lord."  Now,  do  not  tliink  this 
point  true,  and  so  far  good,  if  we  could  reach  it,  but  this  is  a 
high  pitch  ;  for  you  must  long  for  it.  God  forbid  a  Christian 
espoused  to  Christ  should  plead  that  work  too  much  which  hypo- 
crites, "  the  five  foolish  virgins,"  in  their  kind,  attained  to.  See 
precedents  for  this  in  all  ages :  Abraham,  and  those  of  his  time, 
who  was  "father  of  the  faithful;  "  (Heb.  xi.  15,  10,)  "  A  better 
country,"  where  they  might  have  fellowship  with  the  Lord,  and 
•*  hence  God  is  not  ashamed,"  etc.  As  if  the  Lord  were  ashamed 
of  all  them  to  be  his  people  that  profess  themselves  so,  but  de- 
sire not  this.    In  Christ's  time,  Simeon,  (Luke  ii.  29,  with  xxv.,) 


160  1 

where  "he  wwted  for  the  consolation  of  Israel,"  etc.,  to  enjoj 
more  of  him.  la  the  apoatlea'  time,  it  is  also  that  which  Ihej 
all  felt,  (2  Cor.  v.  2,)  '■  In  this  we  groan  earnestly,"  etc.  But 
you  will  say,  It  may  be  this  was  bei^use  of  miseries,  and  want 
of  ordinances,  etc.  Therefore  see,  in  the  la^t  age  of  the  church, 
when  the  new  Jerusalem  was  built,  and  wben  peace,  and  wboi 
Christ's  face  was  seen  in  his  house,  yet  then  the  "  Spirit  and 
the  bride  say,  Come."  Hev.  xxii.  17.  They  are  the  last  breath- 
ings of  John  and  the  Spirit  in  him  :  "  Lord  Jesus,  com?  quickly." 
But  (Cant  viii.  14)  the  church  there  entreats  her  beloved  to 
"  fly  away  to  the  mounlains  of  spices,"  that  ehe  might  enjoy  him 
out  of  this  world. 


» 


Section  II. 

Reatoa  1,  Because  they  are  bound  to  love  Christ  and  hia  ap- 
pearing ;  to  love  his  looks  when  he  shall  appear  to  the  world. 
2  Tim.  iv.  8.  The  crown  of  glory  comes  as  it  were  by  suc- 
cession, not  only  to  me,  but  to  ''  all  them  that  love  his  appearing." 
Now,  can  there  be  any  love  of  him  and  his  appearing,  and  not 
BO  much  as  any  desire  after  htm  and  after  it  ?  Certainly  there 
18  no  love  ;  or,  if  there  be  any,  it  lies  languishing.  For  answerar 
ble  to  our  love  to  anjilhiug  ia-outdesire ;  wliat  we  love  only,  we 
.deaire  only ;  what  we  love  not  at  alitor  but  little,  we  desire  not 
at  all.  or  but  little  ;  so  here.  Now,  therefore,  to  question  —  may 
a  Christian  desire  it  ?  is  to  question  whether  a  Christian  ought 
to  love  the  Lord  Jesus  or  no.  We  are  bound  not  to  love  earth, 
hence  bound  to  love  Christ  and  his  fellowship  in  heaven.  "  Let 
him  be  anathema  "  that  doili  not  so. 

Reaion  2.  Because  the  Lord  Jesus  longs  for  them,  (John  xviL 
24,)  throughout  whieh  chaptef  he  prays  as  if  in  heaven  already. 
"  Hence  I  am  no  more  in  this  world,  and  where  I  am,  let  them 
be  alfio."  lie  was  on  earth,  hut  looks  on  himself  aa  in  heaven. 
That  as  it  was  with  the  high  priest,  he  carries  the  names  of  the 
twelve  tribes  on  his  heart,  "  beset  with  precious  stones,"  very 
dear  to  him,  "  into  the  holy  of  holies  ;  "  so  ChrisL  Not  tliat  he 
sees  any  beauty  in  tfaem  of  their  own  why  he  shouldjffijre  them, 
but  because  he  freely  loves  lliem,  and  dearly  To  ves  them,  as  being 
given  him  of  the  Fallier,  and  as  having  cost  him  dear;  and 
hence,  if  he  loves  them,  he  longs  for  them.  Now,  if  he  longs 
not  for  them,  ought  they  not  much  more  to  long  for  him?  Ps. 
xzvii.  8,  "  Thou  saidst,  Seek  my  lace ;  thy  face.  Lord,  will  I 
seek." 

1.  He  longs  for  thee  now  in  glory,  when  one  would  think  his 


THE  TEN  YTR6IKS.  161 

tliooghts  and  heart  should  be  swallowed  up  .with  it ;  and  shall  not 
we  long  for  him  here  in  the  valley  of  myrtle  trees,  in  misery,  on 
the  doDghill  ? 

2.  He  longs  for  thee  when  thou  hast  nothing  to  make  him  de- 
suie  thee ;  he  has  all  that  thy  heart  can  desire,  being  the  very 
bosom  delight  of  Grod  himself.  Rev.  xxii.  penult.  He  did  but 
say  he  would  come,  and  John  desires,  O,  come  !  But  doth  he 
loog  for  thee  ?  Now,  not  to  long  for  him !  If  this  love  be  not 
worth  longing  for,  truly  it  is  worth  nothing. 

Beaton  3.  Because  this  is  our  last  and  ultimate  end,  that  we 
are  made  for,  chosen  for,  bought  for,  called  for,  sealed  for,  that  at 
last  we  might  be  with  the  Lord,  and  be  made  perfect  in  one. 
2  Cor.  T.  5,  "  He  that  has  made  us  for  this  is  God,"  etc.  For 
the  whole  Trinity,  enjoying  infinite  sweet  fellowship  with  him- 
self, hence  desire  it  might  be  communicated ;  in  Christ  it  is  so, 
and  now  the  last  end  is  attained.  Now,  if  this  be  our  last  end, 
ought  wg  not  ta  rtPfiifP  '^  ^  Then,  we  ought  not  to  desire  to  be 
blessed,  nor  to  desire  the  Lord  may  be  glorified.  Nay,  you  know 
that  whatever  we  make  our  last  end,  it  will  swallow  up  all  our 
desires  after  any  other  thing.  This  is  the  center,  and  rest,  and 
journey's  end  of  our  tired,  weary  spirits.  And  the  truth  is, 
when  we  make  it  our  last  end,  we  can  not  but  desire  it. 

Section  UL 

Object,  But  ought  not  a  man  to  desire  to  live  here  in  this 
world  as  David  and  Hezekiah  did  ?  May  not  one  sin  in  this 
desire  ? 

Aju.  It  is  true,  "  precious  in  the  sight  of  the  Lord  is  the  death 
of  his  saints,**  not  only  in  regard  that  they  are  as  precious 
to  him  when  they  come  to  die,  as  while  they  live,  as  gold  when 
it  is  melting  is  as  precious  to  the  goldsmith  as  when  whole,  and 
it  may  be  more  too,  because  it  is  then  made  better ;  but  also  be- 
cause he  will  not  lightly  cast  away  their  lives.  He  that  bottles 
their  tears,  and  will  not  let  them  be  lost,  will  not  easily  let  go 
their  lives ;  and  if  God  will  not,  they  ought  not  upon  every 
slight  occasion  to  desire  their  death,  and  loss  of  their  lives,  to  be 
with  the  Lord. 

Now,  there  are  two  cases  God's  own  people  may  desire  to  re- 
move hence,  where,  though  there  be  some  fire  I  confess,  yet 
there  is  more  smoke  than  fire,  more  sin  than  grace. 

1.  In  case  tliey  meet  with  much  unkindness  from,  and  many 
sorrows  in,  the  world,  and  behold  the  sins  of  it.  Thus  it  was 
with  Elias,  (1  Kings  xix.  4,)  who,  when  Jezebel  threatened  bis 

14« 


162  THE  PARABLE  OP 

life,  fled,  and  would  needs  set  sail  presently,  and  be  gone ;  80 
it  is  with  God's  people,  when  they  see  enemies  withont,  the  nni* 
versal  rot  of  profession,  that  they  think  they  are  almost  left 
alone ;  when  God  hath  begun  to  do  good  by  them,  as  by  Elgah, 
but  they  think  their  best  days  are  past,  there  is  all  they  shall  do^ 
and  God  himself,  it  may  be,  meeting  them  with  some  crosses  in 
this  world.  Now,  presently  they  grow  weary  of  their  lives,  and 
desire  to  die,  which  is  nothing  else  but  a  pang  of  discontent ; 
truly,  Grod  will  not  suffer  it,  nor  you  ought  not  to  desire  it,  to  die 
away  in  such  a  snuff.  No  ;  the  Lord  has  work  for  them  to  do, 
and  a  journey  to  go.  This  desire  is  nought,  and  it  is  but  a  weed, 
and  to  be  pulled  up,  that  grows  out  of  such  a  root  as  a  discon- 
tented heart  for  crosses.  I  confess,  Grod  uses  sorrows  as  means 
to  smoke  us  out  of  our  hive,  and  we  may  use  them  for  that  end, 
but  not  only  or  chiefly  them,  nor  from  a  pang  or  moody  fit  of 
discontent. 

2.  In  case  they  desire  death  and  not  life,  before  they  be  ripe 
for  death.  Husbandmen  desire  their  com  in,  but  it  is  folly  to 
desire  it  in  before  it  be  ripe,  and  then  they  may.  I  confess  it  is 
the  commendation  of  some  trees,  if  not  only  good,  but  if  ripe 
betimes  ;  and  it  is  the  honor  of  a  Christian  to  be  ripe  for  dearth 
betimes,  yet  still  before  he  is  ripe  he  is  not  to  desire  it 

Quest.  Now,  when  is  this  ? 

Ans.  1.  While  the  Lord  hides  his  face,  and  denies  full  assur- 
ance of  his  love,  in  this  case,  as  a  Christian  can  not,  so  he  ought 
not,  (if  it  were  the  Lord's  will,)  desire  to  be  gone  as  yet ;  and 
this  is  one  reason  why  David  and  Ilezekiah  desired  life,  not 
death  as  yet.  God  had  broken  their  bones,  and  his  arrows  were 
yet  in  their  hearts.  Now,  a  man  is  to  desire  he  may  stay  a 
little  while  longer,  that  he  may  "  sing  the  song  of  the  Lamb,** 
and  tell  the  world  "  what  the  Lord  hath  done  for  him,"  and  that 
he  may  not  set  in  a  cloud  and  die  in  horror.  Mariners  long  to 
be  on  shore ;  but  before  they  come  there,  they  would  not  ven- 
ture in  a  mist,  but  see  land  first ;  so  should  we  desire  to  see  the 
Lord  in  the  land  of  the  living.  Nay,  though  the  Lord  gives  his 
people  a  promise,  which  stays  their  hearts,  and  is  a  twig  to  keep 
them  from  sinking ;  nay,  when  he^gives  them  some  joy,  yet  still 
God  has  promised  to  reveal  more  of  himself  and  his  Christ  in 
the  promise,  seeing  him  but  darkly  now.  Now,  they  ought  not 
to  desire,  but  wait,  as  in  Simeon's  case  —  "  Now,  let  thy  servant 
depart  in  peace,"  having  long  "  waited  for  the  consolation  of  Is- 
rael." Children  that  will  be  up  before  it  is  day  must  be 
whipped ;  a  rod  is  most  fit  for  them  ;  stay  till  it  is  day. 

2.  Wliile  their  work  remains  unfinished,  and  the  Lord  has  got 


THB  TEN  TIROnCS.  163 

Bttle  or  no  glory  from  them,  though  they  may  have  clear  evi- 
dence of  the  Lord's  love.     Christ  himself  desired  it  not  till  now. 
Jolm  xrii.  5.     If  thou  couldst  scale  heaven  before  thy  work  was 
dooe^  the  Lord  would  send  thee  down  from  thence  again,  as  he 
M  the  soul  of  Lazarus ;  and,  truly,  to  do  the  work  of  Christ 
one  moment  here  is  better  than  to  have  a  thousand  years'  felicity 
io  heaven,  nakedly  considered  in  itself,  inasmuch  as  the  honor  of 
Christ  is  a  thousand  times  better  than  our  own  good.     It  may 
be  there  is  much  work  within  doors,  many  odd  distempers  to  be 
cashiered,  spiritual  decays,  etc     It  may  be  there  is  work  with- 
out ;  Christ  has  many  enemies  in  the  world,  many  prayers  are 
yet  to  be  spent  against  them,  much  good  to  do  for  his  church, 
many  tears  to  be  shed  for  them ;  for  praying  trade  is  past  in 
heaven.     It  may  be  some  friends  yet  to  be  converted,  thou  hast 
been  a  scandal  to  them ;  it  may  be  as  yet  few  have  been,  or  cati 
say  they  be,  the  warmer  or  better  for  thee ;  that  work  is  yet  to 
be  done.     It  may  be  Grod  has  some  secrets  to  reveal  by  thee 
before  thou  diest ;  stay,  therefore,  a  while,  while  your  work  is 
done.     It  is  true,  thou  hast  but  one  talent,  but  little  thou  hast  or 
canst  do ;  yet  Grod  looks  you  should  improve  it  whilst  he  is  gone. 
A  man  that  will  needs  to  bed  at  noonday,  before  night  comes, 
what  deserves  he  but  a  cudgel  ?     So  he  that  will  die  before  his 
night  comes,  and  while  it  is  light  to  see  and  work  by.     When, 
therefore,  you  apprehend  your  work  even  done ;  then  as  not 
only  Christ,  but  Paul ;  not  only  Paul,  but  God's  watchful  ser- 
vants, have  secret  warnings  of  death.     And  as  mariners,  when 
they  see  no  land,  yet,  by  their  soundings,  can  tell  they  are  near 
land  or  sands,  then  you  may  desire  it ;  for  then  you  are  ripe, 
but  it  is  sin  to  do  it  otherwise.     And,  verily,  happy  is  that  man 
that  accounts  not  his  life  dear,  but  only  the  finishing  of  his  course 
with  joy.     To  conclude  all,  we  are  to  desire  our  fellowship  with 
Clirist,  as  a  man  desires  his  last  end,  which  desire  doth  not  ex- 
clude, but  include,  desire  af\er  all  the  means  first,  before  the  end. 
Now,  many  things  are  to  be  done  by  Gro<l  upon  us,  and  by  us 
for  the  Lord  again,  before  we  appear  before  Christ,  which  we 
may  desire,  firstly,  for  this  our  last  end. 

Section  IV. 

^^i=::l.  Hence  we  see  the  vileness  of  the  great,  yet  hidden 
secret  sin  of  the  whole  world,  which  may  be  in  part  also  in 
God's  dearest  saints,  viz.,  in  their  hungry  lusting^  and  dropj^y 
desires  after  the  sweet  of  the  things  of  this  world—  You  shall 
have  a  man  that  amends  his  life,  reforms  his  course,  forsakes  his 


I 


I 


I 


164  Ti 

own  righteouBness,  no  man's  tooguc  can  tell  him,  bis  omi  toli''^ 
science  can  not  bear  witness  against  him,  that  he  live-s  in  anj  usr  I 
lavrful  course  ;  and  I  bulicve  it  is  so,  and  m&j  be  and  will  be  M> 
Shall  I  tell  jou,  tlierefore,  what  hurts  them  ?     They  are  inordi- 
I  nate  lustings  ^er  lawful  Ihinga  in  themselves,  and  these  thej 
I  serve.  Tit.  iii.  S.  /  Partly  ihcy  grieve  him,  if  they  do  not  satia- 
ij  and  serve  thAn ;  partly,  because  they  pay  them  with  pleas- 
ures and   delights,   if   they   do.      Hence,   "  serving  luete  i 
pleasures,"  too,  these,  like  tops  of  mountains,  are  seen ;  n 
when  floods  of  wickedness  begin  to  abate,  these  will  continm  I 
while  the  life  lasts.  1 

I  intend  not  to  show  you  at  large,  but  according  to  my  tex^  1 
the  vilenesg  of  tlicm.  1 

1.  They  eat  out  all  desire  after  the  Lord  Jesus  and  his  fel-  | 
lowghip,  that  he  can  not  long  for  the  Lord  Jesus.  For  a 
can  lay  out  no  more  than  he  has ;  now,  when  his  desires  are 
lavished  and  let  out  to  other  things,  how  can  he  lay  out  any  on 
Christ  ?  And  thus  the  Lord  of  glory  comes  to  bear  most  h^- 
rible  contempt,  that  he  is  not  worth  desiring  in  such  a  roan's 
books.  Thus  it  was  with  them,  (Luke  xiv.  18,)  "Every  oas 
refused."  Why  ?  Because  of  their  oxen,  and  wives,  and  farm 
— lawful  things  ;  but  they  lusted  too  much  al'ter  these.  When  • 
harlot  seeks  to  satisfy  her  lusts,  she  cnrea  not  how  far  her  hnft>  f 
band  be  off,  never  desires  his  coming  home ;  so  here.  Many  m 
one  complains  he  can  not  desire  the  Lord  Jesus,  which,  I  coik-  1 
fess,  is  in  mercy  to  some.  But  where  is  the  cause  of  it  ?  0^ 
they  are  running  in  another  channel,  and  spent  on  other  things. 
What  a  heavy  curse  is  this  1  Some  never  think  of  death  once 
in  a  moon,  much  less  long  for  Christ ;  desire  not  his  fellowship 
here,  much  less  tliere.  And  why  7  Because  of  their  lusts  that 
eat  out  alL 

2.  Suppose  tliey  do  not  thus,  but  your  heart  is  divided,  so  tl 
you  long  for  these  things  now,  and  preserve  your  longing  fi 
him  against  you  come  to  die  ;  yet  these  will  make  you  loee  bk  I 
sweet  fellowship.     For  a  man's  alTcctions  are  precious  tiling^  ■ 
and  it  is  a  pity  any  else  should  have  tlicm  ;  they  arc  all  litllk-J 
enough  for  Christ,  and  Christ  is  worth  desiring  and  longing  fori  f 
and  he  stands  upon  it,  and  will  make  them  know  that  have  I ' 
that  all  is  too  little  fur  him,  and  they  shall  give  him  all  b 
he  ^ve  himself  to  their  comfort.     Hence  deny  him  these 
never  think  to  have  himself  and  his  fellowship.  Fs.  IxxitL  SSj 
26,  "  It  is  good  for  me  to  draw  nigh."     How  ?     By  dcsirifi|^ 
not  earth  nor  heaven,  but  him.     Hence  he  soiili,  "  Thou  dcBtrayii 
esl  all  them  that  go  a  whoring  from  tliee."  Verse  27. 


TtlE  TEN   VlKUtNS.  165 

8.  Snppofle  thou  shouldst  have  liim  at  last  s  yet  he  will  never 
leMre  thee,  never  take  any  dcliglit  in  tliee,  until  liiiit  you  come 
■'to  get  Tour  afiections  unloosed  here.  Ps.  slv.  Id,  11,  Dost  ihou 
not  find  a.  BtnuigenesB  between  Christ  and  thy  soul?  Uoth  he 
not  hide  his  face  ?  Doth  he  not  eoon  depart  from  thee,  though 
he  appears  sometiiaes  to  thee  7  Doth  he  not  let  thee  lie  like  a 
broom  behind  the  door,  and  doth  lillle  by  thee  either  within  or 
viihout  ?  And  is  not  tbix  a  sad  and  heavy  thing?  Why,6ayest 
ihou,  doth  the  Lord  deal  thus  with  me?  0,  thy  heart  is  yet 
»fter  thy  father'a  houBC  ;  if  thou  didst  forget  it,  then  he  would 
'■  take  pleasure  in  thy  beauty."  "Wliat  pleasure  can  earth  give 
thee,  when  then  the  Lord  takes  no  pleasure  in  tbee  ? 

Objfct.  But  may  not  a  man  destre  these  things  ?  If  we  may, 
how  far? 

Ans.  1.  A  man  may  lawfully  desire  Uiem,  provided  hisi 
desirea  are  not  swallowed  up  in.  them,  but  run  through  lliem 
to  Christ  himself.  For  it  ia  not  lust,  properly  to  desire  a 
r  any  pleasure  in  it;  but  to  desire  it  for  itself,  and 

"g  sake ;  for  now  a  man  makes  a  god  of  it.     Thua  ' 

it  was  with  the  Israelilea;  (Eiodus  ivii.,)  "  Give  us  water  tlml 
we  may  drink ; "  so,  give  me  sle«p  tliat  I  may  rest ;  give  me 
clothes  that  I  may  be  warm  ;  give  me  an  estate  tliat  I  may  be 
rich,  etc.  Now,  when  a  heart  desires  them,  but  his  desires  end 
not  there,  but  run  through  them  to  Christ,  that  he  flings  down  all 
comforts,  and  say eth.  What  is  this  to  fellowship  with  ChnstI 
Thns  far  a  man  may  desire  and  rejoice  in  them,  and  it  is  a  sin 
to  do  otherwise.  Nehem.  ix.  35.  A  man  may  be  content  to 
have  a  spring  ran  through  his  ground  to  the  sea,  to  be  swallowed 
up  there ;  but  to  swell  and  rise,  and  overflow  hia  ground  and 
bouse,  that  is  not  safe  ;  be  may  be  drowned  so.  So  men  come  to 
f  jw  drowned  in  their  lusts  that  let  them  swell  within  doors.  ,  i 
.  n.  A  man  may  desire  them  if  he_  doth  not  spend  more  desire 
a  them  than  they  be  worth.  A  man  may  desire  them  for  a 
1  end,  as  he  thinks,  but  then  he  lays  out  too  much  upon  them. 
Lman  may  spend  too  much  in  tua  inn,  when  he  takes  it  up  only 
ft  B  way  to  his  home. 

,  1.  They  are  perishing  things;  therefore  let  them  have  perish- 
^  desires.  "The  world  passeth  away."  They  are  passengers 
by  na,  that  stay  to  rest  with  ua  for  a  time  j  let  them  have  pas- 
sengers' welcome. 

2.  They  are  not  necessary  things  ;  let  them  have,  tlierefore,  in- 
difierent  desires.  1  must  have  Christ,  and  his  Spirit,  elc^  not 
ibeae  things;  they  are  to  be  sought  not  in  the  first,  but  in  the 
eecond   place.     Therefore  say,  first  Christ;  now  let  me  have 


1«6  T 

Christ.     Men  Bay  now  these  things,  then  Christ.     I  My,  now  tha 
Lord  Jesus,  whether  ever  you  hare  thum  or  no. 

in.  Now,  iill  sui>erfluity  of  evil  desires  is  to  be  crucified. 
Gol.  V.  24,  "  They  that  are  in  Christ  have  crucified,"  etc  Chrial ' 
wa3  not  a.  dead,  but  first  a  crucified  Christ  berore ;  eo  no  stunt 
liviug  hut  he  hath  some  superfluous  desires ;  but  though  the^ 
live,  they  do  crucify  them ;  bo  ought  you.  There  are  two  thin^ 
in  crucifying. 

1.  There  is  extreme  pain  upon  the  cross. 

2.  A  looking  for  death.     So,  then,  lusts  are  crucified,  — 

1.  When  you  taste  the  bitterness  of  your  lusts  by  patting 
them  on  Christ's  cross.  0  the  wrongs  they  have  done  to  tba 
Son  of  God  I    And  do  iJiis  with  violence  ;  say,  you  shall  to  ihs 

I  cross.     He  that  looks  lo  Christ  with  a  frolic  heart  to  kill  Ut 
lusts,  shall  never  find  him. 

2.  Now,  looking  and  longing  for  their  death,  by  holding  theu 
there.  Unless  the  blood  of  Christ  slay  these,  I  will  never  ban 
any  death  for  them ;  for  all  the  reason  in  the  world  will  nevar 
kill  a  lust,  no  more  than  all  the  reason  will  persuade  the  stomadl 
not  to  hunger.     The  belly  hath  no  ears. 

j       Thu3.'you  are  to  moderate  your  desires  after  these  things; 
which  I  speak  of,  — 

Fint.  Because  it  is  a  wilderness  sin,  (Pa.  exvi,  14, 15,)  whicji, 
it  may  be,  you  feel,  brings  leanness  on  your  soul.     And,  — 

Secoiidty.  Because  it  is  the  sin  of  prosperity  and  peace  which 
God  bath  given  us,  which  will  grow  up  and  choke  the  word,  that 
all  ordinances  and  truths  will    in   time    he    sapless,  favorleeC 

Thirdly.  Because  I  have  had  strong  fears  lately  of 
espeded  trials  among  us,  and  I  should  be  glad  if  it  might  not  ba^. 

.if  the  freedom  from  them  might  make  us  better ;  else,  I  say,  ' 

Ithem  come.)    But, — 

^"^oHTthlij.  Because  it  is  a  rare  thing  among 
burning  lamps  as  look  and  long  for  Christ's  coming,  which  w1 
I  consider,  though  there  he  other  causes,  yet  one  great 
this  :    O,  the    heart  is  gone   away  by  violent   lusls  after 
things  here,     O,  therefore,  take  heed  of  them ;  and 
consider, — 

1.  You  shall  have  Christ  and  his  fellowship,  if,  indeed, 
long  for  himi  (John  iv.  10,)  that  is  his  love.  You  are  no 
desirous  but  he  is  a  thousand  times  more.  Thou  mayst  d( 
these  things,  and,  if  God  loves  thee,  miss  of  them.  God 
make  thee  poor  when  Ihou  wouldst  he  rich,  base  when  thou 
be  honored,  and  when  you  would  have  honey,  he  will  give 


THE  TEN  VIBOINS.  167 

ttiogs ;  and  caase  jou  have  to  thank  the  Lord,  too,  that  he  will 
tiot  giFe  jou  your  portion  here. 

2.  If  thoa  hast  them,  and  dost  desire  them,  and  God  gives 
them,  and  thoa  lettest  Christ  go,  thou  hadst  better  a  thousand 
times  be  without  them.  Ps.  Izxviii.  31,  *<  The  meat  was  in 
their  mouths,  and  the  wrath  of  God  came  upon  them."  If  the 
Lord  gives  thee  Christ,  happy  forever ;  if  these  things,  when 
thou  dost  so  desire  them,  O,  woe  forever. 

3.  The  fellowship  of  the  Lord  Jesus  thou  shalt  never  lose. 
Death  shall  not  part  thee  from  that ;  nothing  shall  rob  thee  of 
that;  but  look  after  and  long  for  these  things,  they  will  perish 
and  die  away.  *'  All  flesh  is  grass ;  the  word  of  the  Lord,"  and 
the  Lord  himself  much  more,  ^*  endureth  forever." 

4.  Why  dost  thou  desire  these  things  ?  For  some  sweet  in  them. 
Why  is  not  all  that  in  the  presence  of  the  Lord  Jesus,  and  en- 
joying him  ?  ^  It  pleaseth  the  Father  that  in  him  should  all  full- 
ness dwell,"  so  that  thou  shalt  drink  as  out  of  a  pure  fountain  all 
that  is  there.  If  there  be  any  sweetness  here,  he  gave  it ;  it  is 
much  more  eminently  in  himself;  (Exodus  xxiv.  11,)  "They 
saw  the  God  of  Israel,  and  eat  and  drank."  Had  they  meat  up 
with  them  ?  O,  no ;  but  the  sight  of  him  was  meat  and  drink, 
and  all  unto  them.     As,  therefore,  you  desire  Christ's  fellowship, 

0,  long  no  more  after  these  things  here  !  ^ 

Use  2.  Hence,  see  death  is  not  to  be  feared,  but  desired  of  all 
saints.  It  was  an  odd  speech  of  a  heathen,  "  It  is  ill  to  desire 
death,  and  worse  to  fear  it ; "  he  meant,  not  because  of  any  good 
in  it,  but  because  we  must  die.  But  death  brings  us  into  eter- 
nal feUowship  with  the  Lord  Jesus.  It  does  saints  more  good 
than  all  ordinances,  all  afflictions,  (wherein  we  complain  we  can 
get  no  good,)  than  all  means.     It  brings  us  into  his  feUowship, 

1.  Quickly ;  as  Christ  was  caught  up,  so  the  soul  by  Christ  to 
himself.  2.  Immediately ;  for  the  next  thing  we  shall  see  is 
Christ  himself,  our  husband  himself;  and  then  see  the  kingdom, 
and  then  wonder  at  the  Lord.  3.  Everlastingly — never  to 
part  more.  0,  fear  it  not,  therefore ;  Christ  has  sweetened  it 
to  you. 

Section  V.  ' 

Use  3.  Hence  see  a  clear  foundation  and  groundwork  of  long- 
ing for  fellowship  with  the  Lord  Jesus  in  his  ordinances  here. 
This  is  that  I  shall  exhort  to.     For,  — 

1.  You  can  not,  shall  not,  must  not  now  go  to  him  in  heaven, 
nor  enjoy  fellowship  with  him,  nor  meet  him  in  the  clouds,  tliough 
joa  do  long  for  that  day ;  but  in  hb  ordinances  you  may  meet 


Tne   TAKABLL   OF 

with  liim  now.  And  Iruly  those  whom  we  love  and  long  for,  if 
we  can  not  go  to  their  house  or  find  them  at  Lome,  we  are  glad' 
to  meet  with  them  abroad.  As  with  those  who  eland  before' 
princeB,  if  we  can  not  be  with  them  on  the  throne,  or  at  court,  w 
will  desire  to  be  with  them  in  the  couutrj,  nay,  on  the  dungbi&- 
O,  the  spirit  of  David!  (Ps.  sucvii.  4,)  "One  thing  have  I  ' 
Bired,  and  that  I  will  seek  for,"  though  I  never  have  it.  Wbsfe 
is  that,  David  ?  Is  it  to  wear  the  crown  in  Jenisalem  ?  Is  itt» 
have  all  thine  enemies  lick  the  dust  of  thy  feet?  Is  it  to  hav6 
thy  name  spread,  and  thine  honor  great  tlirough  all  the  kingb'' 
dom«  of  the  world  ?  No ;  but  "  that  I  may  dwell  in  the  conrtt 
of  the  Lord's  house  all  the  days  of  my  life,"  and  that  Eeeing  X 
con  not,  shall  not  die  presently,  and  so  go  to  see  his  glory  ia 
heaven,  therefore,  that  I  may  see  his  beanty  here,  enjoy  him 
here,  and  that  not  for  some  years,  but  all  the  days  of  my  lif^ 

2.  Ought  you  not  to  long  to  taste  and  pass  tlirough  the  so^ 
rows  of  death,  that  you  may  be  with  him  ?  And  are  Christ 
ordinances  more  hitler  than  death,  that  yon  ore  loth  to  brealc 
through  the  dilficulty  of  them,  that  in  them  you  may  enjoy  himf 
The  truth  is,  so  it  is  with  mnny  a  man,  that  such  is  the  strength 
of  his  hidden  contempt  of  Christ,  and  his  love  to  hb  sloth,  wt 
he  had  rather  die  than  pray,  and  be  damned  etemitlly  than  t 
follow  the  Lord  in  an  ordinance  till  he  has  found  him  gnicioiiEly> 
How  come  God's  own  people  to  lament  this,  if  there  were 
notlhU? 

3.  I  remember  a  sweet  speech  of  one  with  God,  "  That  M 
Christian  ought  to  prepare  for  a  sacrament  as  he  would  preparA 
to  die ;  for,"  saith  he,  "  there  is  but  this  difference  :  when  we  dtt 
we  go  to  Christ ;  in  a  sacrament  Christ  comes  to  us."  What  m 
said  of  a  sacrament,  1  say  of  every  ordinance ;  in  every  ord$ 
nance  Christ  comes  to  us ;  when  wo  die  we  go  lo  him.  Now; 
onght  you  to  long,  when  you  are  absent,  lo  l>e  with  him,  and  wiB 

care  for  him,  nor  long  to  see  him,  and  enjoy  him,  wh( 
he  comes  to  you ''  and  so  be  wome  (ban  poor  naked  India 
Christ  comes  not  to  them,  no  dews  full  down  on  their  Gilbc 
no  manna  at  their  tent  doors,  and  hence  ihcy  live  wilhont  h 
and  desire  him  not ;  and  when  he  comes  to  you.  do  yoa  see  i 
beauty  in  him  now  why  you  should  desire  him  ?  Will  yoa  t&ol 
requite  him  for  his  love,  0  foolish  children  and  unwise? 

4.  Truly,  beloved,  yon  can  have  but  Utile  evidence  you  M 
desire  the  Lord  Jesus's  company  in  lieaven  at  the  last  day,  ihaj 
long  not  vehemently  after  him  in  his  ortlinances  now.  "  ToB 
have  followed  me  in  the  regeneration,"  siuth  ChHsi,  (MatL  xn£ 
28,)  therefore  "  you  shall  sit  with  me  upon  thrones."    If  Chrisni 


^Ibo^ 
it  hiiq 


THE  TEN   VIB6INS.  169 

presence  here,  a  little  of  himself  be  bnrdeDsome,  what  will  it  be 
in  heaven,  then  ?  "  Depart  from  me,"  saith  Christ ;  "  I  was  in 
prison  and  jou  visited  me  not."  Shall  you  depart  for  not  visit- 
ing an  imprisoned,  persecuted,  sick,  sorrowful  Christ,  in  midst 
of  miseries ;  and  shall  not  jou  depart  for  not  visiting  a  comfort- 
ing Christ,  a  teaching  Christ,  an  entreating,  embracing  Christ, 
in  the  midst  of  his  ordinances  ?  If  the  Lord  tries  you  with 
water,  with  a  little  of  himself  here,  and  you  care  not  for  him, 
long  not  after  him,  and  hence  let  all  leak  out  again,  how  shall 
the  Lord  trust  jou  with  wine  ?  with  full  fruition  of  himself  in 
heaven? 

5.  O  beloved,  have  you  ever  found  him  in  the  ordinances  ? 
If  not,  O,  the  heavy  wrath  of  the  Lord  Jesus  upon  thee  !     If  you 
iuive ;  if  ever  he  has  comforted  thee  when  sad  and  sorrowful ;  if 
erer  quickened  thee  when  death  and  darkness  did  lie  upon  thee  ; 
if  ever  he  did  deliver  thee  when  distressed,  O,  then  take  heed 
of  despising  him  in  his  ordinances  now,  but  long  for  him  again, 
^  That  I  may  see  thee  as  I  have  seen  thee."  Ps.  Ixiii.  2.     Let 
(hem  that  never  found  him  deal  so  with  him.     Peter,  when  he 
saw  Christ's  glory  on  the  mount,  "  Lord,"  saith  he,  "  it  is  good 
for  us  to  be  here."     Has  the  Lord  ever  transfigured  himself  be- 
fore thee,  so  as  he  has  appeared  in  another  manner  to  thee  in 
his  ordinances  than  ever  thou  sawest  before  ?     Then  say,  seeing. 
Lord,  I  can  not  come  to  heaven  to  thee,  it  is  good  being  in  the 
mount,  in  thy  ordinances  with  thee ;  it  is  good  being  here.  1  Pet. 
iL  2—4.     I  know,  brethren,  you  have  many  employments  in  the^ 
world,  and  are  called  away  to  them,  and  can  not  ever  be  with  the 
Lord ;  yet  let  your  longings  be  there ;  nay,  though  cast  out  of 
Grod^s  sight,  yet  look  to  the  temple ;  this  will  give  you  peace. 

^  This,  if  I  may  have  leave  to  speak  plainly,  is  the  great  sin, 
one  of  them,  of  New  £ngland.  Men  come  over  hither  for  ordi- 
nances, and  when  they  have  them,  neglect  them ;  or  if  it  be  too 
horrible  to  live  in  a  gross  neglect  of  them,  yet  who  maintains  his 
fellowship  with  Christ,  or  longing  after  the  fellowship  of  Christ 
in  them  y  And,  therefore,  I  shall  stay  a  while  on  this  point.  Moii^ 
that  are  sick  of  consumptions  have  sometimes  a  mighty  stomach 
after  meat ;  and,  when  it  is  brought  them,  they  are  weary  of  the 
very  smell  of  it,  and  then  say,  Truly  I  had  thought  I  could  have 
eaten  so  much ;  so  men  loathe  ordinances,  nay,  the  cooks  that 
dress,  and  the  dish  that  brings,  and  the  ministry  of  Christ  Jesus 
that  provides  the  meat,  because  consuming  and  pining  away  in 
their  iniquities.  I  know  many  use  ordinances  ;  but  are  they  not 
indifferent  whether  they  find  him  therein  or  no  ?  Now,  — 
1.  When  men  had  enough  by  them  to  live  comfortably  upon, 

TOL.  If.  15 


170 


;  PABASLE  OF 


I 


I 
1 

L 


then  Grod  and  his  ordinances  were  desired  by  them ;  but 

men's  removing  begetting  wiint,  want  of  the  creature,  j 
with  I'ear  and  distrust  of  God's  providence  to  provide  for 
and  theirs,  either  sink  their  hearts,  that  ordinances  are  not  sweet, 
no  more  than  Moses'  message  to  a  people  in  anguish,  or  meat 
to  a  wounded  man  ;  or  else  makes  them  hungry  after  the  crea* 
ture,  aDd  hence  Uviahing  out  their  desires,  that  they  have 
afterthe  Lord  himself. 
,1  \  ^r  When  men  are  pereecoted  by  enemies,  driven  into 
I      'or  to  toWna  six  miles  off,  to  find  a  sacrament  or  hear  a 

theo  the  gospel  of  peace,  and  tiiem  that  brought  the  glad  tidingt 
of  peac«,  their  feet  were  beauiiful ;  and  then  men  thought,  if 
one  Sabbath  here  so  sweet,  where  ordioanees  are  much  corrupt- 
ed, if  some  of  them  be  so  comfortable  in  the  midst  of  enemies, 
O,  how  sweet  to  enjoy  them  all  among  saints,  among  fiiends ! 
And  so  I  know  they  be  to  some,  and,  I  hope,  to  more  than  I 
know)  but  New  England's  peace  and  plenty  of  means  breeds 

'  strange  security ;  and  hence  prayer  is  neglected  here.  There 
are  no  enemies  to  hunt  you  to  heaven,  nor  chmna  to  make  you 
cry;  hence  the  gospel  and  Christ  in  it  is  slighted.  Why?  Ilere 
are  no  sour  lierbs  to  make  the  lamb  sweet.  And  if  I  get  no 
good  this  Sabbath,  this  sermon,  this  sacrament,  this  prayer, 
hope  I  shall  some  other  time,  when  my  heart  is  belter  and  my 

,  business  is  over ;  not  considering  that  the  days  of  trouble 
be  near,  or  God's  final  farewell  may  be  quickly  taken. 

•  ~4.  It  was  a  sad  speech  uf  a  brother  lately,  which  has  oft 
fected  me,  that  "a  man  may  pray  out,  hear  out  all  the  grace  of 
his  heart."  Meaning  tliis,  when  God  begins  lo  work  upon  a 
man's  heart  at  first,  then  prayer  and  word  is  sweet ;  stay  a  whil^ 
they  hear  out  their  hearing,  and  pray  out  their  praying ;  n, 
as  in  praying  they  pray  not,  and  in  hearing  they  hear  not. 
.  Would  to  Grod  there  were  not  a  generation  of  those  men  among 
US,  tlial,  having  been  so  oft  sermon-trod  and  prayer-beaten,  that 
now  their  hearts  are  hardened,  and  being  used  to  ordinances, 
and  being  so  long  ridden  under  Uiem,  I  wish  they  were  not  tired 
and  jaded  under  them  before  they  come  half  way  home,  thilit 
they  had  rather  lie  and  die  in  the  highway  than  get  up, 
with  mighty  groans  and  invincible  wrestlings  of  heart,  seek 
and  so  find  the  Lord  in  them. 

4.  There  is  no  place  in  all  iJie  world  where  there  is  such 
pectation  to  find  iho  Lord  as  here:  and  hence  men 
Lord  for  our  rising  s'lin  when  it  "is  setting  every  where  el 
Here,  therefore,  they  come  and  find  it  not ;  hence  not 
ing  the  great  and  last  teiuplatioa  of  lliis  place,  whereby 


Imyj 


THE  TEN  VIRGINS.  171 

tries  his  friends  before  he  will  trust  them  with  more  of  himself, 
viz.,  deep  and  frequent  desertions ;  they  give  in,  and  therefore . 
care  not  for,  nor  desire  after,  those  plasters  which  they  feel  heal 
them  not,  nor  that  food  which  they  find  nourisheth  them  not. 
It  is  strange  to  see  what  a  faith  some  men  have  that  can  close^ 
with  Christ  as  their  end,  and  comfort  themselves  there.     It  is 
not  means,  (say  they,)  but  Christ ;  not  duties,  but  Christ ;  and 
bj  this  faith  can  comfort  and  quiet  themselves  in  the  neglect  and 
contempt  of  Christ  in  means  —  as  infallible  a  brand  of  God's 
eternal  reprobation  of  such  a  soul  as  any  I  know.     So  that  this 
is  New  England's  sin.    Is  not  prayer  neglected,  wanting  place 
and  heart  ?     If  not  in  family,  is  it  not  in  secret  ?  yet  doth  it  not 
die?     Didst  thou  ever  find  thy  spirit  so  straitened?     Where    \ 
are  the  mighty  groans  ?     What  is  become  of  meditation  ?     Dost 
thou   not  let   ^bbaths,   sermons    pass  over,   which   shall   be 
preached  over  again  at  the  last  day,  and  find  no  Christ,  no 
Spirit  in  them;  and  thus  lie  famishing,  and  yet  not  cry  for 
bread  ?     If  it  be  not  so,  I  am  glad ;  Grod,  angels,  saints,  and  all 
the  world  shall  call  you  blessed.     If  it  be  so,  I  dare  be  bold  to 
prophesy  ruin  to  this  place  and  people,  and  that  you  or  your 
posterity  shall,  either  in  woods,  or  in  the  land,  or  in  the  hands  . 
of  your  enemies  in  this  place,  lament  with  tears  the  contempt  of  | 
means/ and  you,  even  disciples  of  Christ,  *^  shall  desire  to  see  j 
one  of  the  days  of  the  Son  of  man,  and  shall  not  see  them. 
Jer.  viiL  13,  14,  "Let  us  go  into  strongholds,"  etc.     I  know 
there  are  many  that  do  meet  the  Lord ;  but  are  you  not  apt  to 
fall  asleep  again  ?     O,  therefore,  let  me  entreat  you,  if  the  Lord 
has  espoused  you  to  himself,  if  you  have  any  longings  afler  him 
in  heaven,  seeing  those  desires  can  not  be  fulfilled  presently,  O, 
long  to  meet  him  here,  and  so  long  to  meet  him  as  that  you  may 
indeed  meet  with  him,  and  with  more  and  more  of  him. 

Section  VI. 

Qttest,  What  is  it  to  meet  Christ,  and  to  have  fellowship  with 
him  in  his  ordinances  ? 

Am.  I  have  been  oft  asked  this,  and  for  the  sake  of  them 
that  be  weak,  I  shall  give  you  a  taste  of  it. 

1.  Therefore,  look  as  it  is  with  a  man  that  receives  any  com- 
mon mercy  from  God,  from  Christ,  if  he  sees  not  the  Lord  Jesus 
really  giving  it,  he  enjoys  it,  but  not  Christ  in  it,  though  he  get 
some  good  out  of  the  thing.  So  let  a  man  receive  more  knowl- 
edge of  truths,  and  more  truth  be  discovered,  more  promises 
revealed,  more  affections  and  life  dropped  into  the  heart,  whicli 


may  do  a  man  some  good ;  yet  if  lie  sees  them  as  Eeparated 
from  Christ,  if  he  sees  Dot  the  truth  o«  it  is  in  Jesus,  il'  he  aeea 
not  promises  spoken  from  heaven  by  Jesus,  if  he  looks  not  oo 
all  commands  as  part  of  tbe  secret  of  Jeeue,  if  he  receive  affec- 
tions, and  by  them  behold  not  the  Lord  Jesus,  be  dolh  not  at 
that  time  enjoy  the  Lord  Jesus.  For  he  now,  indeed,  enjoys 
his  gifts  ;  but  by  these  he  doth  not  enjoy  him.  Ami,  therefore, 
fthen^a  man  may  be  said  lo  hare  fellowship  wiib  Christ  in  ao 
'ordinance,  when  by  all  the  light  and  lii^  and  comfort  there,  he 
comes  to  sec  him,  and  sees  them  aU  in  him,  and  seeing  a  Iran- 
\  scendent  glory  in  him,  sees  and  beholds  a  hidden  glory  in  them. 
'I'Eis  commaad  is  a  secret  of  Jesus,  this  promise  the  sweM  voice 
of  Jesus,  these  consolations  the  comforts  of  Jesus,  these  measen- 

fere  the  ministers  of  Jesus,  these  ordinances  the  kingdom  of 
esus.  And,  therefore,  look  throughout  all  the  Scriptures,  yon 
shall  see  our  fellowship  with  Christ,  both  in  heaven  and  here; 
it  is  expressed  by  "  seeing  of  the  Lord."  John  xvii.  24 ;  Pi. 
Ixiii.  2,  and  xvii.  4.  I  have  oft  said  to  my  friends,  the  great 
sin  of  Christians  is  to  see  scriptures,  ordinances,  trnlhs,  «im- 
mands,  blows,  kindnesses,  aa  not  flowing  from  and  abiding  in 
the  Lord  Jesus,  to  see  them  separate  from  Christ,  and  not  Christ 
and  them  together ;  and  hence  promises  comfort  not,  because 
you  receive  tliem  not  as  spoken  by  Jesua.  Conmiands  awe  not, 
because  not  as  the  voice  of  Jesus ;  every  truth  is  not  dear,  be- 
cause you  see  it  not  as  the  Bridegroom's  voice.  Parents  that 
have  Had  rude  children  have  tunieil  them  out  of  doors  i  they 
themselves  have  sent  them  clothes  and  money  out  of  pity,  but 
themselves  have  not  been  seen,  that  they  might  seek  for  a  fa- 
ther's house  at  last.  So  when  God  is  angry  with  some  of  his  jieo- 
pte,  he  doth  send  to  them  in  hie  providences  and  ordinances,  be- 
cause he  pities  them,  but  himself  is  not  seen.  Why  ?  That  at 
last  they  might  come  home,  and  seek  lo  see  his  face  again,  and 
say,  What  good  does  all  this  do  me,  if  I  see  no  God  ?  I  con- 
^^  fess,  he  that  receives  gifls  from  another  ought  to  be  tliankful ; 

^L  but  a  heart  that  loves  and  longs  atler  the  Lord  will  say.  Here  i[|. 

^M  blessing,  means,  truth,  warmth  ;  but,  Lonl,  when  wilt  thou  a 

■  thyself?     O,  labor  for  this. 

^H  2.  When  a  man  feels  the  power  of  the   Ixird  Jesus  i 

^H  ordinances.     This  is  the  second  part  of  David's  desire,  (Fs. 

^M  Ixiii.  2,  3.)  "  That  I  may  see,"  not  only  Iby  glory,  but  "  thy 

^H  power ; "  for  there  is  never  a  child  of  God  but  feels  a  strong 

^H  parly  within  him  against  Christ,  so  that  ho  can  not  i^cek  Christ, 

^H  cleave  to  Christ,  live  to  Christ.     Now,  you   will  find   in    some 

^H  ordinances  your  hearts  shaken  and  troubled  for  sin,  and  name 


I 


Lnkfiil; 
ilereiiij 

IICOOHM 


THE  TEN  YIRGINS.  173 

desires  and  ooDSoladona  stirred  up,  and  hopes  never  to  be  as  you 
have  been.     But,  beloved,  all  dies  and  falls  down  again.     Now, 
I  confess  there  is  somewhat  of  Christ  in  all  this  ;  but  yet  con- 
tent not  yourselves  with  this,  because  you  want  a  power,  or  until 
70a  find  a  mighty  power  of  Christ,  by  little  and  little,  subduing 
8in;  for  when  Christ  comes  into  the  heart,  indeed,  he  comes 
with  his  power.  Ps.  xxiv.  7,  8,  "  The  Lord  of  host^,  mighty  in 
hattk."    "  His  flesh  is  meat  indeed."  Col.  i.  29.     Christ's  power, 
works  in  a  man  mightily.     If  you  enjoy  never  such  comfort,  but 
find  not  a  power  in  pulling  down  thy  lusts,  there  is  no  Christ. 
If  a  man  be  sick,  and  he  eats  his  meat,  and  great  care  be  had 
to  tend  him,  but  the  disease  is  stronger  than  the  strength  of  na- 
tare  and  food,  ask  him,  Do  you  eat  ?     Yes,  but  it  doth  me  no 
good ;  so  here.     Such  comfort,  such  a  Christ  doth  you  no  good, 
onless  you  feel  a  power.     O,  long  to  meet  Christ  and  enjoy 
Christ  thus. 
Quest,  How  shall  I  do  this  ? 

Ans.  1.  Mourn  bitterly  for  the  Lord's  absence,  as  for  one  of 
the  greatest  evils  that  can  befall  thee.  For  Christ's  presence  will 
never  be  sweet  to  him  that  can  live  without  him  ;  and  can  you 
look  for  him  then?  John  xvi.  22,  "You  have  now  sorrow 
which,**  he  said,  "  filled  their  hearts,  but  I  will  see  you  again," 
visit  you,  come  down  to  you  by  my  Spirit  again,  and  you  shall 
rejoice,  and  none  shall  take  it  away.  And,  therefore,  it  is  noted, 
the  first  that  had  comfort  was  Mary,  when  she  sat  at  the  sepul- 
cher  weeping.  John  xx.  11,  etc  And,  therefore,  do  but  observe 
your  own  hearts,  when  your  hearts  have  been  soaked  in  grief, 
for  want  of  or  for  the  absence  of  Christ ;  O,  I  have  lived  with- 
out him,  and  prayed  without  him,  and  heard  without  him,  and 
spoke  without  him,  him  that  hath  pitied  mc,  spared  mo,  over- 
come me,  laid  down  his  life,  sent  his  Spirit  to  me — that  then 
yoo  shall  more  or  less  see  the  Lord,  and  feel  the  power  and 
presence  of  the  Lord.  O,  beloved,  shall  not  heaven  be  sweet  to 
you  without  him  ?  and  shall  earth  be  sweeter  than  heaven,  that 
you  can  live  here  without  him  ?  Beloved,  whatever  you  account 
of  it  now,  in  hell  the  sting  of  all  sorrows  shall  be  this  —  O,  Christ 
hides  his  face !  One  frown  shall  be  more  bitter  than  death,  than 
a  thousand  deaths  ;  and  shall  it  be  so  in  hell  ?  and  shall  not  many 
frowns  many  days  be  more  bitter  than  death  ?  Shall  it  be  so  to 
devils,  and  not  to  saints  ?  Shall  the  hiding  of  Christ's  face  from 
enemies  be  heavy,  and  shall  not  his  friends  take  it  to  heart  ?  If 
you  do  not,  then  think  not  to  meet  him,  but  that  word  and 
prayer  shall  be  dead  drink  to  thee  ;  but  if  you  do,  I  tell  thee,  if 
he  manifests  himself  to  any,  he  will  reveal  himself  to  thee. 

15* 


I  ■ 

r 


174  THE   PARABLE   OF 

2.  Prize  and  love  his  presence,  liis  face,  the  lifting  np  of  ibe 
light  of  his  countenaDce.  Princes  will  not  come;  or  if  they  do, 
not  Gtaj  1  or  if  they  perceive  their  company  is  a  burden,  and 
nnt  esteemed ;  no  more  will  the  Lord  Jcsue.     Thoy  that  are 

I  fallen  in  love  together  will  find  out  each  other,  though  it  he  at 
Iniidnight;  prize  Christ'a  company,  and  you  will  not  complain 
for  want  of  time,  and  say  you  can  not ;  but  you  will  find  him 
I  out  in  word,  in  prayers,  though  others  be  fast  asleep.  M!att.  siti. 
|44j  When  the  man  "sells  all,"  now  he  "buys  the  Held,"  has  it, 
^Ha  enjoys  it.  You  would  have  the  Lord's  compimy;  I  believe 
you  ;  but  what  will  you  give  for  it  ?  I  will  tell  you.  It  may 
be  you  will  give  him  ihc  hearing  for  it,  and  give  him  a  few  good 
wishes,  and  a  few  good  words,  and  a  little  leisure.  But  will  yon 
turn  the  whole  world  behind  your  back,  and  whatever  you  have 
out  of  doors,  that  he  may  come  in?  That  now  it  is  not  honor,  nor 
wealth,  nor  life,  nor  ease,  nor  heaven,  but  him,  and  that  not  only 
in  heaven,  but  in  his  swoddling-clouts,  his  ordinances  here ;  be- 
lieve it,  solvation  is  at  your  doors.  Zaecheus,  being  a  low  man 
of  stature,  gets  out  of  the  crowd,  stands  in  the  way,  and  Uie 
Lord  bids  him  come  down.  Do  thus  when  you  eome  to  any 
ordinance ;  I  IcU  you,  it  is  better  than  a  host  of  angels  com- 
passing thee  about  with  praises.  O  that  you  hail  the  life  of  ex- 
perience !  Ilitst  thou  not  found  him  better  than  friends,  than 
means,  than  thyself?     O  that  you  would  believe  experience  I 

3.  Make  it  not  your  task,  but  your  trade,  to  look  for  him,  that 
you  may  enjoy  him  here.  >Iake  this  your  business.  Men  make 
it  not  their  main  business  to  seek  out  Christ,  but  only  some  woi^ 
they  must  despatch  by  the  by.  Tbey  make  it  not  their  trade, 
but  their  talk,  which  must  be  done.  Esau  would  have  the  bless- 
ing, but  it  is  his  hunting  thai  he  delights  in.  You  shall  have  a 
man  that  is  a  close  worldling  come  and  hear  and  joy  therein ; 
but  his  trade,  his  heart  is  after  that.  Ezek.  xixiii.  31.  Look 
but  on  a  Christian  at  his  first  conversion  ;  wliat  great  gains  gels 
he  then  ?  O,  it  is  his  trade  to  tbllow  the  Lord ;  afterward  he  is 
idle,  and  then  feels  little.  Abilt.  xiii.  46.  Like  a  merchant,  he 
ventures  all,  and  then  finds.  Now,  you  sliatl  find  him.  Heb.  xi. 
6.  "  He  is  the  rewarder,"  not  of  thcra  that  "  seek  him  "  slug- 
gishly, but  "  diligently."  What  do  you  elae  seek  for  ?  "  Why 
spend  your  money  for  that  which  is  not  bread?"  Or  if  there 
be  aught  else  that  is  necessary,  let  ihy  care  be  for  him,  and  his 
care  shall  be  for  thee. 

4.  Look  before  thou  comest  to  an  ordinance,  if  there  be  n 
lust,  no  stumbling-block  of  initjuity  that  thou  harboresi  i 
heart,  or  sufferest  to  remain  in  the  sight  of  God.  la.  lix. 


THE  TEN   VIRGINS.  175 

I  We  known  in  experience,  and  seen  it  in  Scripture,  of  God's 

people  and  others  have  taken  on  that  Grod  hides  his  face,  etc 

And  this  has  been  found  to  be  the  cause,  either  some  sin  not 

jet  sabdaed  or  mortified,  or  some  sin  that  they  have  not  gone 

for  pardon  of  to  the  blood  of  Christ,  and  so  unpardoned.     When 

both  these  have  been  removed,  the  Lord  has  appeared.  Exod. 

xxi?.  10.    After  the  covenant  made  by  blood,  ^'  they  saw  the 

God  of  Israel."     Ezek.  xiv.  3,  "  Should  I  be  inquired  of  by 

them  that  set  the  stumbling-block  of  their  iniquities  ?  **  etc    Come, 

therefore,  to  an  ordinance,  that  the  Lord  would  take  away  thy 

no;  do  not  come  to  it  that  you  may  be  comforted  in  your  sin, 

to  that,  though  there  be  sin  in  your  heart,  yet  the  Lord  will  not 

cast  that  in  thy  dish,  when  thou  comest  to  him  to  take  it  away. 

It  may  be  you  know  none.     ^  You  know  not  what  spirit  you  are 

of.''    Get  the  Lord  to  discover  it  thee. 

5.  O,  be  thankful,  and  cleave  the  closer  to  Christ  for  a  little. 
For  that  is  the  infinite  mercy  and  love  of  Christ  to  his  people, 
he  lets  them  see  their  end,  the  hight  of  grace  and  glory  the 
Lord  will  bring  them  to ;  but  makes  them  feel  the  want  of  it, 
and  taste  but  a  little  but  the  first  fruits.  Now,  there  is  Satan's 
policy  to  make  them  slight  what  they  have,  because  they  have 
not  what  they  would  have.  Hence,  Christ  estranges  himself 
greatly.  •  Do  you  thus  despise  my  love  ?  O,  therefore,  cleave 
close  to  him  for  that  little,  and  then  see,  (John  i.  50,)  '^  Thou  shalt 
see  greater  things  than  these,  —  the  Son  of  God,  and  angels  as- 
cending and  descending  on  him."  Think  that  I  feel  or  have  the 
sense  of  any  want  of  grace,  and  peace,  and  mercy,  and  Christ ; 
O,  it  is  mercy.  That  I  have  the  star,  O,  this  is  mercy,  this 
brought  them  to  Christ  himself  afterward.  O,  unthankfulness 
stops  God's  heart.  Grod  will  never  cease  pouring  out  on  thee 
that  art  pouring  out  praises  on  him ;  for  else  man's  kindness 
should  exceed  the  Lord's. 

Thus  you  see  the  means  ;  now  use  them,  and  long  for  the  Lord 
Jesus  in  them,  and  so  long  as  that  you  may  meet  him ;  and  do 
it  presently,  else  you  may  seek  and  not  find  him,  and  ^*  die  in 
your  sins."  John  viii.  21.     A  sad  and  heavy  speech./  Has  God] 
gjed  you  out  of  all  people  in  the  world  if}  fir\jfty  1^"»t  and  will 


you  now  torsake  him,  and  be  eaten  up  with  your  lots,  and  buried 
in  the  bellies  of  your  beasts,  or  sit  grieving  that  your  estates  are 
sunk  ?  It  may  be  hypocrites  will  forsake  the  Lord  Jesus,  but 
**  wiD  you  also  depart  ?  "  Others  care  not  for  him,  others  long 
not  after  him,  others  give  him  no  meeting ;  will  you  depart  ? 
*•  Lord,  to  whom  shall  we  go  ?  "  O,  and  long  for  more  of  him ; 
^  forget  what  is  behind,"  and  hear  and  pray  as  if  thou  never 


I 


ere  18  a  plot  ai 
ay  lofitlie  you. 


^L         troubit 
^H        pmycT 


176  TUE   PARAULG   OF 

didst  so  before,  as  if  but  now  lo  begin.     There  i  

make  ytm  loathe  ordiiiauLvs,  Ilint  so  God  mny  lontlie  you.  Men 
that  are  sick  and  like  to  die  can  eat  no  cammon  wliolesoine  meat, 
but  are  now  nourished  by  conserves,  and  alkermes,  and  spiriti 
of  gold ;  BO  when  wholesome  truths  of  God  are  despised,  men 
are  deadly  sick,  when  any  new-fangled  device  shall  feed  their 
fancy.  The  Lord  keep  you  fi-om  it.  O,  do  you  love  and  long 
for  the  Lord  in  them  the  more,  for  his  Spirit,  his  love,  his  traib, 
his  Christ,  liis  company,  his  graue,  his  consolations?  mid  ihea, 
when  death  comes,  you  shall  not  need  to  fear  it,  but  make  it  wel- 
come ;  and,  when  conscience  shall  ask,  Do  you  liiink  lo  be  with 
the  Lord  ?  O,  it  sliall  be  in  thy  bosom,  Lord,  thee  have  I 
longed  for,  tliee  have  I  sought  for,  wept  for  here,  because  I  could 
not  come  h>  thee  presently  in  heaven.  Now,  Lord,  let  me  come 
to  tlicc,  and  so  go  triumphing  to  glory. 

Section  VIL 

n»e  7,  Hence  we  see  no  Christian  ought  to  content  himself 
with  any  measure  of  knowledge  or  fellowship  with  the  Lord 
Jesus  here.  For  if  full,  perfect  and  immediate  fellowship  with 
him  in  heaven,  and  at  the  last  day,  ought  to  be  the  mark  be 
aims  at,  and  journey's  end  of  all  his  desires,  then  he  is  not  to 
ait  down  in  the  midway,  but  to  brcallie  and  aspire  aAer  e(JU 
more  and  more  of  liim.  Thus  Paul,  though  fully  sealed  widi 
the  Spirit,  yet  he  makes  this  his  mark.  Phil.  iii.  14-16;  1  Pet. 
f.  10-13.  The  apostle  tells  tliem,  the  prophet  looked  after  "  the 
grace  given  in"  their  times;  "thereforo  prd  up  your  loins,  and 
hope  perfectly  for  grace  to  be  given  you  at  the  revelation  of 
Christ  Jesus."  Men  lliat  have  preferment  in  their  eye,  and  are 
to  come  on  by  degrees  lo  it,  never  conleut  themselves  with  any 
(though  they  will  not  slight  what  they  have)  until  they  come  lo 
their  highest.  You  are  bom  lo  great  hopes ;  slight  not  wlmt  you 
have,  but  look  after  more.  2  Pet.  iii.  18. 

Hence  three  sorts  arc  to  be  greatly  blamed.  For  as  it  is  with 
sinful  lusts,  so  it  is  with  spiritual ;  ttiey  are  endless,  infinite,  and 
insatiable ;  if  they  want,  they  are  not  sadslied ;  if  they  havo, 
they  are  whet  on  in  their  appetites  after  more.     0,  let  it  be'Go 

f"^.  Some  there  be  that  are  so  far  from  thirsting  after  more  of 
I  him,  that  ihey  have  forsaken  his  fellowsliip,  and  lie  still,  content  it 
should  be  BO.  Time  was  horror  was  upon  Iheir  consciences, 
trouble  in  their  minds,  and  heat  of  affection  lasled,  that  their 
prayers  were  many,  their  loars  abundant ;  ihey  could  not  take 


THE   TEN   VIRGINS.  177 

their  rest  in  the  night,  but  pray  they  must ;  they  could  not  hear 
of  a  sermon  but  through  wet  and  dry  to  it ;  and  it  may  be  the 
I^rd  ''drew  them  with  the  cords  of  a  man,"  and  laid  meat  be- 
fore them,  and  sweetened  their  labors  with  great  hopes  to  them ; 
hot  the  Father  not  having  drawn  them  with  an  invincible  power, 
and  knit  them  by  an  indissoluble  union  to  Christ,  they  are  now  I 
fiJlenoff  from  Christ.  John  vi.  66. /And  if  you  observe  it,  hej  " 
loob  not  after  them,  speaks  not  one  word  to  them,  because  con- 
tent to  be  without  him.  Would  to  Grod  this  were  not  the  tem- 
pers of  saints  that  know  it  was  better  with  you  once  than  now, 
Md  God  "  hedgeth  your  way  with  thorns,"  and  gives  you  no 
fest.  But,  O,  the  grievous  wrecks  of  professors.  One  can  see 
some  boards  and  planks  at  low  water,  but  that  is  alL  Jer.  ii.  13, 
H.  The  Lord  will  fetch  you  home  if  he  loves  you,  by  weeping 
cross.  ...^ 

2.  Some  there  are  that  fall  not  to  forsake  the  Lord,  but  like 
the  door  on  the  hinge,  and  wheel  on  the  pin,  hang  and  turn 
about  where  they  did.     This  Grod*s  own  people  are  very  apt  to 
do,  and  hence  the  apostle  wisheth  them  to  take  heed  of  it,  from 
a  dreadful  argument.  Heb.  vi.  4-7. 

First,  Because  the  Lord  at  first  conversion  draws  his  people 
sweetly,  drives  them  gently ;  being  weak  and  young  infants,  as 
yet  keeps  them  in  his  arms,  that  they  may  find  a  greater  good 
in  him  than  in  the  world ;  but  afterward  he  suffers  Satan  to 
tempt,  himself  deserts  them,  leads  through  a  wilderness  of  sins 
and  miseries,  that  they  may  know  what  is  in  their  own  hearts. 
Hence,  now,  if  they  will  have  mercy,  they  must  fetch  it,  fight 
for  it,  and  overcome.  Now,  hence  sloth  is  apt  to  prevail  for  a 
time,  as  with  the  disciples. 

Secondly,  Because,  before  they  have  Christ,  they  feel  a  total 
want,  afterward  but  a  partial,  and  hence  apt  to  be  full  and  self- 
confident  in  what  they  have,  their  stomachs  are  staid  by  some 
bits,  and  hence  the  Lord  is  fain  to  withdraw  the  feeling  of  all 
that  which  they  had  before,  that  they,  feeling  how  soon  that 
vanishes,  might  hunger  after  more  ;  as  the  disciples  could  have 
been  content  with  Christ's  being  upon  earth  with  them,  then 
saith  he,  "The  Spirit  will  not  come;"  hence  away  he  goes,  that 
they  might  have  more  of  him  in  the  Spirit  But  this  is  too  com- 
mon with  many  hypocrites. 

1.  When  men  serve  their  turn  of  Christ.  There  is  never  a 
hypocrite  living  but  closeth  with  Christ  for  his  own  ends ;  for 
he  can  not  work  beyond  his  principle.  Now,  when  men  have 
0erved  their  own  turns  out  of  another  man,  away  they  go,  and 
keep  that  which  they  have.  }  A  hypocrite  closeth  with  Christ^ 


1^    lie 


I 


'&s  a  man  with  a  rich  shop  ;  lie  will  not  be  at  cost  to  buy  all 
shop, but  so  niucb  a:3  senea  bis  turn. /  Commonly, men  ir  " 
■ffiek  for  so  much  of  Chrisl  as  will  ease  them,  and  hence  _ 
and  hence  seek  for  so  much  of  Christ  as  will  credit  them, 
hence  their  desires  after  Christ  are  soon  satisfied.     Appelitwt\ 
jinit  eat  injimlm.  *' 

2.  No  hypocrite,  though  he  closcih  with  Christ,  and  for  k' 
time  grow  up  in  knowledge  of  and  communion  with  Christ,  but 
he  hath  at  (bat  time  hidden  lusts,  and  thorns  that  oTcr^T'ow  his 
growings,  and  choke  all  at  last;  and  in  conclusion  mediates  a 
let^e  between  Christ  and  big  lusts,  and  seeks  to  reconcile  them 
together.  Christ  saith.  Out  with  every  lust,  and  let  more  of  mj"' 
self  come.  No,  saJth  sin,  let  me  slay  here ;  remember  what  easej 
what  honor  I  hring  you ;  I  can  not  leave  you.  Now,  a  man  mod* 
eratea ;  I  will  keep  my  lust,  because  I  love  it ;  but  I  will  keep 
it  as  my  burden,  that  I  may  have  Christ  with  it.  Christ  callt' 
to  seek  for  more  of  him ;  lust  saith.  No  ;  the  work  is  hard,  aii^ 
duties  are  difficult.  And  it  is,  it  may  be,  to  no  purpose  to  seek  f. 
you  have  other  irons  in  the  Gre,  many  worldly  businesses.  NoM^ 
here  men  moderate ;  do  not  say  thou  wilt  seek  no  more  afle^, 
him,  nor,  indeed,  use  means  diligently  for  more  of  him ;  be  sunij 
only  you  give  him  some  desires  to  be  better,  and  this  will  scrwr 
the  turn.  The  X«rd  Jesus  wooes  many  a  soul  whom  he  never 
matches  himself  unto ;  one  comes  and  wins  the  heart  afterward, 
and  makes  the  match ;  so  hero.  The  lusts  of  a  man's  heart 
grow  sweeter  than  Christ  and  his  ordinances,  and  hence  there  is 
no  heart  to  seek  after  more  of  Christ  when  the  match  ia  once, 
made  with  the  world,  and  affections  won.  2  Tim.  iv. 

3.  Some  seek  for  more  of  Christ,  hut  it  is  of  an  idol  CI 
not  as  manifesting  himself  in  and  by  a  word.  For  look  as  any 
act  of  obedience  is  an  actof  will-worship  and  imagery,  that  we 
have  not  a  particular  demand  for,  or  is  not  directly  deducted 
from  rule  in  the  word  ^o  that  act  of  faith  is  an  act  of  will-wor- 
ship, which  sees  and  chooses  Christ  as  his  own,  when  he  has  not 
a  particular  promise  for  it ;  it  is  an  imagination  of  Christ, 
Christ ;  and  you  have  more  of  your  own  imagination,  not  n 
of  the  Lord  Jesus.  1  Pel.  i.  25.  Slonks  had  sublime  contempl 
tions  of  God.  Luther  calls  them  such  as  looked  upon  a  Dt 
C/iristibia  absotiilus,  not  beholding  the  beams  of  his  love 
glory  in  the  word.  O,  therefore,  labor  for  more  of 
Christ  as  ibe  word  holds  forth.     And  look  as  in  heaven, 

First.  They  arc  nil  one  wiih  him  in  fellowship,  the  Fall 
in  him,  and  he  in  them,  and  they  in  liim,  and  so  raaile 


THB   TEN    VIUGINS.  179 

SeconUff.  They  have  his  fellowship  only.     So  do  you  long  for 

more  of  his  fellowship,  so  as  to  be  made  more  one  with  him  and 

lum  with  you,  so  as  he  may  be  your  strength  and  life  and  peace, 

and  for  his  fellowship  only  ;  otherwise  you  may  go  without  him 

at  last;  (Luke  ziii.  26,  27,)  <<  Have  we  not  eat  and  drank  in  thy 

presence?"  etc     The  JewsTbefore  Christ's  coming  had  Christ's 

presence  then,  but  a  greater  measure  of  it  is  given  to  the  church 

since  his  resurrection  and  glorification ;  for  it  was  reserved  to 

hoDor  Christ  in  his  first  coming.     But  how  many  are  there  that 

see  not  the  Lord  Jesus  so  as  they  did  under  vails  ?     Either  get 

inore,  or  say  Christ  is  not  risen.  John  xiv.  1 6.     Christ  promises 

to  send  his  disciples  another  Comforter.     Who  was  that  ?     The 

Spirit  £^  truth,  whom  the  world  could  not  receive,  because  it 

ineir  him  not.   Why,  had  the  disciples  no  Spirit  now  ?  Yes ;  he 

was  in  them,  but  not  that  full  measure  with  which  they  were  not 

as  jet  sealed ;  yet  they  knew  they  had  him,  and  that  Christ  was 

theirs  too.     So  hast  thou  the  Spirit  of  the  Lord  Jesus  ?     O,  beg 

for  more  of  it,  not  for  miraculous  giHs,  for  that  is  in  vain  ;  but 

more  of  the  special  powerful  presence  and  fullness  of  it ;  for  it 

is  that  the  world  can  not  receive.     I  have  oil  feared  that  it  is 

the  great  sin  of  this  last  age  to  comfort  and  settle  Christians  in 

their  weak   beginnings,   as    though   there   were   no    more  of 

God's  Spirit  to  be  poured  down  in  times  of  the  gospel.     But 

consider,  — 

First,  What  came  you  into  this  wilderness  to  see  ?     Reecfsj 
shaken  with  the  wind  ?     No ;  for  more  of  the  Lord  Jesus ;  and  I 
will  you  now  forget  the  end  for  which  you  come  ?   It  may  be  you  J 
never  found  less ;  no,  but  Grod  is  emptying  of  you,  that  you  might 
seek  for  more.     Herod  a  long  time  desired  to  see  Jesus,  and  then 
despised  him. 

Secondly.  You  have  here  more  means  to  have  fellowship  with 
the  Lord,  and  will  you  content  yourself  with  what  you  have  had  ? 
If  you  do,  what  can  you  look  for,  but  that  the  Lord  should  take 
away  ordinances,  if  they  do  you  no  more  good,  and  ease  you  of 
the  burden  of  the  Lord  of  hosts,  or  send  sore  and  heavy  trials  ? 
It  is  that  I  have  oft  thought  of,  why  are  the  wicked  exalted  and 
saints  debased?  The  worst  are  not  bad  enough  to  receive 
their  plagues,  nor  the  best  good  enough  to  partake  of  blessings. 
You  have  had  some  means  to  do  you  some  good  ;  here  you  have 
more,  that  you  may  receive  more  good,  more  life,  more  of  Christ 
Jesus  ;  if  not,  then  look  for  fire  to  purge  you  if  you  be  gold,  or 
flames  to  devour  you  if  you  be  but  rottenness  and  stubble.  But  is 
this  thus  ?  The  Jews  did  long  for  Christ,  and  when  he  came  they 
crucified  him :  they  loved  the  prophets  ;  they  shall  have  prophets 


f 


180 


:  FABABLE  or 


I 


and  their  blood  too,  to  A\ay  them.  You  love  the  roi^ssengerB  of 
Christ,  etc. ;  they  have  them,  Lord,  but  despise  ihetn ;  thej  havt 
them,  but  condemn  them;  they  hiive  Ihem,  and  though  they  will  not 
cast  them  out  of  their  places,  yet  Ihcy  willso  weary  tbeir  spirits,  and 
grieve  thy  Spirit  ui  them,  that  Ihey  will  make  them  glad  to  bury 
themselves  and  leave  their  places.  You  shall  have  prophets  and 
tlieir  hlood,  too,  aud  their  tears  and  sorrows,  loo.  But  why  do  I 
complain  ?  Let  me  perauade.  O,  labor  for  more  ol'  Christ  in 
his  Gervants,  in  his  ordinances,  iu  his  providences,  in  bis  saints, 
until,  at  last,  thy  denires  break  thy  vessel,  and  carry  thee  up  to 
behold  the  Lord  in  heaven.  If  there  were  never  saving  work 
of  grace  wrought,  but  thou  hast  only  rested  in  duties  without 
Clxrist,  now  sell  thyself  out  of  all  for  him.  If  there  be  any  that 
the  Lord  has  settled  there  on  his  promise,  which  never  can  be 
shaken,  hold  your  steadfas.tness,  but  yet  still  grow  in  grace,  and  in 
the  knowledge  of  the  Lord  Jesus. 

Section  Vni. 

I  Utflh-Of^SeAwt.  O,  long  to  be  with  the  Lord  Jesus  !  Be' 
fore  a  man  has  Christ,  now  his  desires  should  be  to  have  him  ; 
when  he  has  Clirisi,  now  his  longing  should  be  to  be  with  liim. 
Do  ihus  in  this  place,  especially  in  this  age.  I  liave  oft  tliougU 
one  great  end  of  Glod's  bringing  his  own  people  into  this  plaM 
b  to  learn  them  to  die  and  be  wilh  Christ.  Men  have  heard  of 
Christ,  and  passed  through  the  waves  of  death,  and  stood  manT 
a  week  within  six  inches  of  death  to  see  Christ  here.  WeU^ 
when  yon  come  here,  Clod  visits  you  with  troubles,  temptatioii^: 
losses,  desertions,  fears  for  future  times.  Here  it  may  be  yoO 
'  see  (as  some  see)  an  "  end  of  all  perfection,"  church  buildierm; 
church  ordinances,  church  professors,  etc. ;  or,  if  they  find  Uis 

I  Lord,  it  is  soon  gone  ;  why,  oU  b  that  you  miglit  long  to  he  at 

[home. 

Motive  1.  The  Lord  when  he  called  Ahrahnm  out  of  his  own 
country  to  his  friends,  he  followed  the  Lord  he  knew  not  whithen' 
You  live  now  out  of  your  father's  house  and  from  all  j 
friends  that  long  to  see  you ;  nay,  arc  lefl  among  enemies, 
you  know  whither  you  are  to  go  — "to  God,  the  Judge  of  all. 
to  an  innumerable  company  of  augcls,  and  to  the  spirits  of  just 
men  made  perfect" 

MoHve  2,  Look  but  upon  tlie  men  of  this  world ;  they  long 
for  things  here,  thougli  but  temporal,  though  they  have  no  Chriab 
0,  long  for  this,  though  thou  hast  no  world. 

MoUoa  3.  ^Vhen  Chrisl  would  needs  go  to  Jerusalem, 


G  no^/nnfl^_ 
alem,  (JtJi^B 


THE  TEN   VIRGINS.  181 

xL  16,)  saith  Thomas,  ^  Let  us  go  and  die  with  him,"  and  shall 
Bot  we  go  to  live  with  him  ? 

Motive  4.  Did  Moses  forsake  Egypt's  honors,  treasures,  and 
embraced  the  reproach  of  Christ,  as  far  better?  O,  if  Grod 
ihoold  set  thee  up  in  a  throne,  O,  depart  from  it  to  enjoj  the 
glorj  of  Christ  himself  in  glory. 

Motive  5.  Grant  death  be  dreadful,  yet  when  soldiers  see  their 
captain  upon  the  walls,  among  the  enemies,  they  will  press  hard 
afier  to  follow,  though  they  die  in  the  breach.  To  part  with 
sb  is  bitter,  or  to  part  with  Christ ;  but  to  part  with  the  body  - 
for  a  time,  and  cast  off  the  clothes,  this  will  be  found  to  be  ex- 
ceeding sweet. 

Motive  6.  Friends  that  send  to  us,  and  provide  for  us  in  a 
desert  place,  we  long  to  see  them.  Now,  who  has  clothed  thee, 
comforted,  pardoned,  revived,  found  thee,  kept  thee,  that  nothing 
^h  hurt  thee ;  nay,  that  thy  sins  have  humbled  thee,  and  done 
thee  good  ?  O,  it  is  Christ  Wilt  thou  not  say,  Who  and  where 
k  be  that  doth  all  this  ? 

Motive  7.  O,  consider  how  glad  the  Lord  Jesus  will  be  of 
tbee,  though  the  world  and  thou  art  weary  of  thyself.  Zeph.  iii. 
17.  Luke  X.  21,  "  I  thank  thee,  O  Father."  So  will  the  Lord 
BtLj  then. 

Afecms  1.  Labor  for  assurance  that  Christ  is  thine,  else  you 
will  fear  death  and  hell  that  follows  it ;  and  such  an  assurance 
as  does  not  only  chase  away  vexation  and  auguish  of  spirit,  but 
fears,  at  least,  in  the  power  of  them  ;  for  there  is  many  a  Chris- 
tian can  find  the  proposition  true  in  the  world, ''  He  tfiat  comes 
to  Christ  he  will  not  cast  away."  The  Spirit  clears  Grod's  work 
and  his  own  experience,  and  saith,  "Thou  comest  imto  Christ" 
Now,  when  he  comes  to  make  the  conclusion,  though  he  dares 
not  sin  against  clear  light  and  evidence  of  the  Spirit,  and  con- 
clude, "  Yet  I  shall  be  cast  away,"  yet  he  dares  not,  nor  can 
not,  for  a  time,  conclude  fully.  Why  ?  Because  of  some  fears. 
What  if  I  should  be  mistaken,  and  when  I  die  all  prove  nought?  \ 
And  while  this  fear  lasts,  you  will  not  long  (till  needs  must)  to^ 
be  with  Christ ;  for  while  you  fear  or  suspect  Christ  as  an  ene- 
my, you  will  not  heartily  love  him,  nor  long  to  be  with  him ; 
therefore  get  these  fears  removed. 
Quett.  How  may  this  be  ? 

Ans.  (Rom.  viii.  15,  16,)  By  the  Spirit  of  adoption  only ;  for 
though  I  do  not  exclude  the  work  of  sanctified  reason  from  the 
witness  of  the  Spirit,  yet  this  I  say,  that  all  the  men  in  the 
world,  nor  all  the  wisdom  and  reason  of  man,  can  never  chase 
away  all  fears,  scatter  all  mists,  till  the  Spirit  itself  saith,  Peace, 
VOL.  u.  16 


I 


I 


^Ilnd  be  still,  and  puts  its  hand  anil  seal  to  tlie  evidence  if  till  the 
Spirit,  not  by  an  audible,  but  powerful  voice,  shows  ind  per- 
Biiades.  Acta  xii.  13-16.  They  had  been  praying  for  Peler; 
Peter  knocks  ;  the  damsel  saitb,  Feter  is  there.  Now,  see  their 
unbelief  after  such  a  mighty  spirit  of  prayer:  "It  is  his  angel," 
Bay  they,and  could  not  be  persuaded  till  he  came  in  and  showed 
himself.  So  the  soul  is  praying;  a  man's  own  spirit  goes  out, 
and  sees  there  is  more  unbelief  and  fear ;  say,  No ;  it  is  a  de- 
lusion.  Well,  the  Spirit  still  knocks,  and  the  soul  opens,  and 
then  he  comes  in,  and  the  soul  is  astonished.  And,  that  yoa 
may  have  it,  — 

1.  See  there  be  no  guilt  upon  thy  conscience,  no  reserratioi^  J 
love,  liking  to  some  lust    Hcb.  x.  22.     For  these  feare  are  cot 
monly  the  fruit  of  guilt  which  ia  not  washed  aivay,  but  ■'  by  tl 
blood  of  sprinkhng." 

2.  Pray  for  the  Spirit,  (Pa.  Uxxv.  4-9,)  say  they;  1.  "Torn 
us  from  sin.     2.  Turn  from  thy  wrath ;     when  the  Father  is 
angry,  then  no  good  word.     3.  The  end,  "  That  our  hearts  may 
rejoice  in  thee.    4.  Show  ua  mercy."     5.  Then  they  come  to  . 
listen  after  it ;  for  many  tinaes  a  friend  speaks  not,  because  Iw  ■ 
has  us  not  alone.  j 

3.  Mourn  heavily  for  want  of  it,  (Ps.  li.  8,)  and  so  look  fbc  ' 

Mearu  2.  Labor  to  partake  of  Ihe  fellowship  of  Christ's  res- 
urrection, else  no  desires  con  be  raised  up.    Col.  iii.  1,  2. 

Qaeit.  What  ia  that? 

Atu.  Look,  as  we  then  have  fellowship  with  Christ,  and  with 
the  church  in  miseries,  when  we,  from  the  serious  apprehension 
of  their  sorrows,  condole  and  suffer  with  them,  so  with  Christ  in 
glory,  when,  from  serious  deep  apprehensions  of  hie  gloiy,ve 
reign  with  him,  we  are  risen  "with  him ;  for  let  a  man  be  aasured 
Christ  is  not  his,  if  he  knowa  not  what  the  worth  and  glory  of 
his  fellowship  is,  a  man  will  then  never  long  to  be  wilh  him.  0, 
therefore,  labor  to  comprehend  this  glory  of  the  Lord  Jesiu, 
and  that  by  the  Spirit  of  revcktion.  Eph.  i.  17,  18.  The  word 
reveals  the  glory  of  saints,  that  there  is  a  kingdom,  that  thoy 
shall  be  "  perfect  in  one,"  that  they  shall  have  that  glory  the 
Father  has  given  to  Ciirist.  John  xvii.  22.  O,  get  the  Spirit  to 
show  thee  the  thing  what  this  is,  else  something  in  the  world 
will  make  you  look  hack.  There  are  false  spies,  that  vilify 
God's  kingdom  to  his  saints.  O,  say  it  is  a  good  God,  and  coun- 
try, and  Christ,  and  mercy,  aud  love  i  "  let  me  go  up  and  p 
it"     O,  get  the  Lord  to  give  thee  but  one  glimpse  of  this. 

Thus  much  of  the  first  verse. 


poeseai 


THE  TEN  YIROIKS.  183 


CHAPTER  Xm. 

raOWDTG  THAT  THERE  ARE   HYPOCRITES   IN  THE   BEST  AND 

FUREST   CHURCHES. 

'  er.  2.  And  Jive  of  them  were  wise,  and  Jive  were  foolUh, 

Section  I. 

From  this  second  verse  to  the  fifth  there  is  set  down  the  dif- 
ference appearing  between  the  virgins,  wherein  the  Lord,  the 
wareher  of  hearts,  makes  an  open  discovery  of  the  particular 
estates  of  these  virgins,  for  all  the  best  churches  especially  to 
take  notice  of,  to  the  second  coming  of  the  Lord  Jesus.    This 
difference  is  set  down,  — 

1.  Generally,  in  this  second  verse. 

2.  Particularly,  in  the  third  and  fourth  verses. 
L  Grenerally,  in  this  verse. 

1.  That  some  of  them  were  sincere  and  wise-hearted,  to  the 
number  of  five. 

2.  Others  of  them  were  foolish  and  false-hearted,  to  the  num- 
ber of  five  more.  So  that  the  sum  is  this :  one  half  of  them 
were  indeed  virgins,  another  half  were  in  appearance  virgins ; 
the  one  part  were  virgins  in  the  sight  of  God,  who  saith  they 
are  wise  ;  the  other  were  so  in  the  judgment  of  man,  and  hence 
called  foolish  ones.  In  this  general  description,  therefore,  of 
them,  we  may  note,  — 

FirsL  Their  description  from  the  number  of  each  sort,  viz., 

Secondly,  From  their  different  qualities  or  qualifications  —  holy 
wisdom  or  prudence  in  the  one,  sinful  folly  in  the  other.  He 
docs  not  say  fiy^  were  holy  and  five  profane  ;  five  were  friends 
to  the  bridegroom,  1^\ii  were  persecutors  of  him  ;  but  "five  were 
wLee  and  fiv^  were  foolish."  Why  the  virgins  are  described  by 
the  number  of  ten,  I  spake  before ;  either  because  it  was  a  per- 
fect number,  and  so  signifies  the  estate  of  all  virgin  churches, 
or  because  it  was  the  custom  not  to  exceed  the  number  of  ten,  to 
honor  them  at  their  marriage.  Now,  why  five  of  them  were  wise, 
and  ^\e  foolish,  as  though  the  one  half  of  them  only  were  sin- 
cere, the  other  false,  this  seems  to  carry  the  face  of  truth  ;  but  I 
am  fearful  to  rack  and  torment  parables,  wherein  I  chiefly  look 
unto  the  scope,  and  that  is  this,  that  not  one  or  two,  but  a  great 
part  of  them  were  sincere,  and  a  great  part  of  them  false.     And 


184  THE  PARABLE   OF 

hence  the  observatioiis  out  of  these  words  are  these,  omittiog 
all  the  rest 

Ohserv.  1.  That  when  the  churches  of  Clirist  Jesus  profre 
virgin  churches,  and  are  most  pure,  jet  even  then  there  wiU  be 
Bome  secret  hypocrites  thaf  shall  mingle  themselves  with  thenu 
Or  there  will  be  a  number  of  hypocrites  mingling  themselves 
with  the  purest  churches. 

Ohserv.  2.  That  when  the  churches  are  virgin  churches,  the 
hypocrites  in  those  times  will  be  evangclicaL  Or  the  secret 
hypocrites  of  pure  churches  are  evangelicaL 

Ohserv.  3.  That  there  are  certain  special,  saving  qualifications 
of  heart,  whereby  arises  a  great  internal  difference  between  sin* 
cere-hearted  virgins  and  the  closest  hypocrite. 

Ohserv.  4.  That  the  spring,  or  one  main  principle  of  evangel- 
ical sincerity  or  hypocrisy,  lies  in  the  understandii^  or  nund 
of  man. 

Section  n. 

Ohserv.  1.  That  there  is  and  will  be  a  mixture  of  dose  hypo- 
crites with  the  wise-hearted  virgins  in  the  purest  churches. 

This  I  might  manifest  out  of  several  scriptures,  from  several 
times.  Look  but  upon  Josias's  time,  when  there  was  as  great  a 
reformation  as  under  any  king  before  him,  (2  Kings  xxiii.  25  ;) 
yet  Jer.  iii.  10,  and  iv.  3,  4.  Look  on  the  aposUe's  time,  and 
what  apostasy  afterward.  The  apostle  complained  of  it,  "  Every 
one  seek  their  own."  Phil.  ii.  21.  "  JVIany  walk,"  etc,  (PhiL 
iii.  18,  19,)  whom  he  could  not  think  on  "without  tears."  The 
mystery  of  iniquity  began  to  work  even  then.  Christ  manifests 
this  by  divers  parables;  (Matt.  xxii.  14,)  "  Many  are  called," 
and  so  called  as  to  come  in,  and  so  sit^  and  not  to  be  known  tiU 
the  Lord  looks  on  them.  And  here  the  wise-hearted  could  not 
discern  and  keep  out,  but  opened  the  door  for  the  five  foolish. 
Look  as  it  is  said,  (Job  i.  6,)  ^^  There  was  a  day  the  sons  of  God 
presented  themselves  before  the  Lord,  and  Satan  came  in  also ; " 
so  here.  I  shall  not,  do  not  speak  of  every  particular  church, 
but  of  the  state  of  the  churches  in  general.  For  it  is  possible 
there  may  be  a  Philadelphia,  "  a  new  Jerusalem  which  comes 
down  from  heaven,"  a  "golden  foundation,"  and  for  a  time  "no 
hay  nor  stubble  built  upon  it."  But  this  is  rare,  and  not  osoal 
nor  general. 

Section  IIL 

Reason  1.  From  Satan,  the  ancient  enemy  of  the  purity  of 
the  church  ;  he  being  an  unclean  creature  himself,  if  he  could  be 


THE  TEN  YIROINS.  185 

• 

would  make  heaven  itself  unclean  ;  but  that  is  beyond  his  reach ; 
hence  he  seeks  to  make  heaven  on  earth  unclean  ;  hence  he  will 
get  into  paradise,  and  if  he  can  not  come  in.  the  shape  of  a  man, 
yet  in  that  of  a  serpent  to  beguile  and  pollute  innocency  there. 
He  will  follow  Christ  intd  the  wilderness,  and  tempt  him  there, 
and  hence  will  seek  to  get  into  churches,  to  pollute  them.  And 
if  he  can  not  pollute  the  church  by  unclean  ordinances,  he  will 
then  seek  to  defile  it  by  unclean  persons.  Matt  xiii.  25.  The 
Ures  be  in  Judea  like  the  wheat,  yet  indeed  annoy  the  wheat. 
And  how  come  they  here  ?  They  are  sown  there,  i.  e.,  hid  for  a 
time,  and  mingled,  and  die  there,  too.  Who  does  this  ?  Why, 
the  enemy  did  it,  so  that  Satan  will  do  it.  If  there  be  a  devil  in 
the  church,  he  will  sow  his  tares. 
Ohject,^  But  we  see  him  not 

Am.  No;  it  is  therefore  said  "  he  went  away ; "  his  care  is  over ; 

now  they  are  sown.     Look  as  it  is  the  Jesuits'  policy,  at  this  day, 

the  end  of  their  order  is  to  raise  up  the  collapsed  ruins  of  Home, 

wid  to  bring  all  Christendom —  and  if  it  be  possible  all  the  world 

^to  the   hellish  bondage  and  blind  obedience  of  the  see  of 

Rome.     Hence  some  kingdoms,  because  they  can  not  conquer 

them  by  power,  they  seek  to  do  it  by  craft ;  hence  they  seek  to 

ky  their  leaven  and  make  their  party  within,  from  whom  they 

may  liave  intelligence,  and  hence  they  shall  do  well  enough  with 

them.     So  Satan,  seeking  the  ruin  of  the  church,  seeks  to  make 

his  party  within  the  church,  for  one  of  these  three  ends  chiefly. 

1-  Either  that  he  may  divide  the  church,  tliat  when  any  error 

sliall  be  hatched,  he  may  have  his  party  to  maintain  it,  and  his 

faction  to  plead  for  it.     Or,  — 

2.  That  he  may  corrupt  it,  if  he  can  not  divide  it,  that  the 
tares  may  suck  out  the  heart,  and  life,  and  power  of  godliness  in 
the  hearts  of  the  elect ;  for  you  know  it  is  not  the  brier,  but  the 
ivy,  that  sucks  out  the  life  and  sap  of  the  tree ;  and  it  is  not  pro- 
fane, pricking  persecutors,  but  seeming  friends  to  the  church,  that 
8uck  out  the  heart  and  life  of  it  It  was  not  Jeroboam's  great- 
ness, but  the  old  prophet's  gravity  and  seeming  piety  that  sucked 
out  the  spirit  and  sap  of  the  young  prophet.  1  Kings  xiii.  That 
so  by  this  little  leaven  he  may  defile  the  whole  lump,  and  so 
provoke  wrath  against  them  all. 

3.  If  he  can  not  do  either,  yet  that  he  may  blur  and  stain  the 
glory  of  the  church  ;  for  the  greatest  glory  in  the  world  is  to  see 
a  temple  built,  not  of  stones,  or  gold,  or  pearl,  but  of  living 
precious  saints,  holy  to  the  I^rd  only  and  his  Son,  and  the  sight 
of  which  in  heaven  shall  be  one  part  of  the  glory  in  heaven. 
Hence  Satan  vrill  do  what  he  can  to  blur  it ;  that  though  the 

IG* 


186  THE   PARABLE   OF 

greatest  glory  God  has  shines  in  his  church,  jct  that  he  may 
blur  it :  and  hence  Jude  saith,  "  Some  that  crept  in  unawares 
were  spots  in  their  feasts ; "  and,  (2  Pet,  ii.  2,)  "  By  reaaon  of 
whom  the  way  of  truth  shall  be  evil  spoken  of." 

Reason  2.  From  the  officers  chiefly  of  a  church,  who,  when 
they  should  be  full  of  eyes,  as  they  are  described,  (Rev.  iv.,)  and 
these  eyes  should  be  ever  watching,  they  are  then  sleeping. 
Matt.  xiii.  25.  For  it  is  not  the  having,  so  much  as  the  acting 
of  grace  that  helps  men  to  read  and  understand  the  book  of  the 
Scriptures,  and  the  book  of  men's  hearts  and  lives.  2  Pet.  i.  9. 
Hence  in  affliction  and  temptation  we  know  the  Lord,  and  his 
mind,  and  our  own  hearts,  and  the  world  best.  When  Jonathan 
eats  the  honey,  "  his  eyes  are  open."  Now,  sometimes  the 
watchmen  are  not  acting,  or  watching,  but  sleeping^  and  hence 
those  are  taken  for  wheat,  that  indeed  are  but  tares.  The  book 
has  a  fair  superscription  or  frontispiece,  and  they  so  sleepy  they 
do  not  read  it  through,  and  so  cither  see  no  fault  at  all,  or,  tf 
any,  they  be  but  errata  in  the  printing,  and  weaknesses  to  be 
borne  with ;  or  if  they  do,  yet  the  man  is  commended,  and  has  a 
name  to  live,  when,  indeed,  he  is  dead,  and  so  this  serves  the 
turn  ;  and  though  he  comes  in,  yet  they  shall  do  well  enough 
with  him,  though,  indeed,  they  herem  have  but  a  wolf  by  the 
ears. 

Reason  3.  In  regard  of  hypocrites  themselves,  who  must  be 
like  themselves,  ever  to  act  for  their  own  ends ;  for  they  ever 
have  an  evil  eye ;  now  it  makes  for  their  ends,  to  join  them- 
selves to  the  purest  churches  of  the  L#ord  Jesus. 

1.  Sometimes  it  makes  for  their  honor.  Hence  you  know  the 
church  of  Sardis  lost  her  power  of  life,  for  tliat  is  a  burden ; 
yet  kept  their  iiame  to  live,  for  that  is  an  honor.  For  if  men 
live  out  of  church  fellowship,  that  is  a  great  shame,  and  now 
they  have  little  love  from  saints  ;  indeed,  the  wicked  may  honor 
them,  but  what  is  that  to  the  honor  of  the  wliole  church  ?  Who 
would  think  Saul  should  have  cared  for  Samuel,  that  dealt  so 
plainly  and  sharply  with  him?  Yet,  "O,  honor  me  before  this 
people  ; "  that  is  the  business.  There  are  many  excellent  gifts 
Christ  i)ours  down  upon  his  church.  '*  Simon  believes  also," 
(Acts  viii.,)  and  would  give  any  money  for  those  gifts,  that  he 
might  be  wondered  at  as  he  was  before.  A  man  seeing  other 
gifts,  and  the  love  they  liave  thereby,  even  a  Simon  may  desire 
such  gifts,  and  a  mighty  power  of  grace  to  animate  those  gifls, 
and  would  give  any  money  for  this,  that  he  may  be  wondered  at. 
Some  refined,  polished  spirits  scorn  honor  of  base  men ;  and 
hence  fish  for  it  elsewhere. 


TBE  TE!J   V1KOIN9.  187 

r  9.  Their  ^in.     It  la  strange  that  Judos  follows  Christ  for  the 

;,  tlmt  was  so  poor ;  yet  he  did,  until  he  saw,  after  tliree  j'eara 

F  woitiDg,  eo  UtUe  came  in.     So  it  is  strange  that  men 

wuld  seek  to  join  poor  churehes  for  that;  yet  tliey  do  and  will, 

so  long  as  they  bare  any  lots  to  give,  or  purses  lo  lend,  or  hearts 

to  take  care  and  provide  for  those  that  are  joined  lo  tliem.    You 

shall  have  many  poor  Christian  men ;  but  be  kind  and  boimtifut 

»  4a  them,  you  may  lead  them  into  any  errors,  catch  them  at  your 

'  uuure  with  a  silver  hook,  until  Lhey  see  their  gain  grows  httlo, 

i  respect  less,  and  then  lhey  fall  off. 
I(  3.  Their  comfort  for  union  lo  the  church  of  God,  1.  Covers 
r  sin  and  hides  it  from  the  eyes  of  the  world.  Thieves  walk 
loul  suspicion  in  true  men's  companies,  and  thus  they  make 
1  "  boase  of  prayer  a  don  of  thieves  ; "  and  this  is  some  com- 
1.  For  hypocrites,  they  can  carry  it  cleverly  that  none  see ; 
though  God  see,  it  is  no  matter.  It  wilt  not  be  thought  that  a 
member  of  a  church  dares  do  such  a  wickedness,  yet  so  it  is 
sometimes.  2,  Comforts  their  conscience  in  their  sin  ;  men  lore 
tlicir  lusts ;  but  what,  no  respect  to  ordmances  of  Christ  ?  yes, 
and  so  conscience  is  quiet,  and  sin  lives  loo.  Jer.  vii.  3.  Be- 
cause there  is  much  comfort  in  God's  ordinances,  and  in  attend- 
ing on  God  there,  not  only  verbal,  but  the  visible  gospel  is  sweet, 
the  sacraments;  hence  they  join  themselves  as  in  John's  minis- 
try. '■  You  rejoiced  for  a  season,"  not  only  in  Chrisl,  but  in  com- 
munion of  saints,  especially  in  dangerous  times,  that  a  man  fears 
the  judgments  of  God  will  come  in  those  places  wherever  they 
iive  wiihont  them.     And  now  thej  are  quiet  when  got  into  the 

«  of  the  Leviles,  from  the  pursuer  of  blood, 
k  Meaaon  4>  In  regard  of  the  saints  themselves. 
\  FirA,  There  is  seen  many  times  a  divine  majesty  and  excel- 
a  theut,  which  has  a  drawing  virtue  with  it,  that  many,  out 
t  respect  to  that,  close  with  them,  as  Gen.  xxvi.  27,  2S.     God 
to  see  Israel's  glory  in  his  tents,  and  he  can  not 
■■,  (if  he  might  have  all  the  world,)  but  must  bless  them. 
\  SecQiuUy.   There  is  much  charily  which  thinks  no  evil,  that 
~"    re  they  see  evib,  lliey  cover  them,  where  there  is  but  litllo 
1  appearing,  they  hope  there  is  more  tlian  they  see  ;  the 
ing*s  daughter"  being  ''all  glorious  withiu." 
Y  l%irdlg.  There  is  a  spirit  of  humility  in  them,  lo  think  that 
'    n  appear  far  better  than  themselves,  until  God  di 
I,  especially  in  that  they  arc  yet  unsettled. 
anrutly.  A  spirit  of  desire  to  have  all  as  near  the  Lord 
V  can,  and  though  there  be  evils  in  them,  yet  they  hope  Ihal 
I  tnake  them  better. 


nk  that  M 

Lord  as  H 

}pe  IhnI  H 


188  THE  PARABLE   OF 

Reason  5.  From  the  Lord  himself;  who  has, — 

First.  Reserved  this  exact  separation  as  one  part  of  his  own 
glory  at  his  second  coming.  Then  he  shall  separate  sheep  and 
goats. 

Secondly.  Because  some  are  verj  serviceable  to  his  chnrch, 
and  so  to  Christ,  as  caput  poUticvniy  both  in  regard  of  outward 
means  of  subsistence,  and  also  with  edifying  gifts ;  hence  into 
his  family  he  will  let  them  come,  being  servants,  and  like  carriers 
that  carry  another's  money  and  wealth  to  him,  and  then  turns 
them  out  of  doors. 

Thirdly.  Because  of  a  certain  real,  yet  not  thorough  work  of 
the  Lord,  whereby  he  draws  them  to  some  fellowship  with  the 
church,  the  members,  and  some  kind  of  fellowship  with  his  Son ; 
yet  it  not  being  a  thorough,  effectual,  Almighty  drawing,  they 
prove  unsound.  John  vi.  G5. 

Fourthly.  That  the  Lord  might  manifest  the  exceeding  great- 
ness of  his  wrath  in  some ;  for  Grod's  last  end  in  all  the  wicked 
is  to  show  the  greatness  of  it,  (Rom.  ix.  21,  22,)  yet  in  some 
more  than  others ;  and  hence  raises  them  up  in  the  church  to 
great  eminency  of  profession,  and  parts,  and  honor,  that  all  the 
saints  also  may  admire  God's  grace  to  themselves  the  more,  that 
when  **  two  in  the  field,  one  shall  be  taken,  another  left,"  that 
they  should  sit  in  the  same  seats,  and  yet  some  called,  others 
left ;  and  of  them  that  are  called  to  leave  many,  and  love  me, 
and  that  men  of  great  parts,  and  I  a  poor  simple  one  to  choose 
such  a  base  thing,  to  confound  the  wise,  the  mighty.  But  as  it 
is  said  of  Pharaoh,  What  meant  all  the  miracles  ?  all  the  hum- 
blings  of  heart?  and  yet  he  would  not  let  them  go ;  "  For  this 
cause  have  I  raised  thee  up."  Exod.  ix.  16.  "Of  all  that  thou 
ha'it  given  me,"  (saith  Christ,)  **  not  one  is  lost,  but  the  son  of 
I>erdition,  that  the  Scripture  might  be  fulfilled."     So  here. 

Section  IV. 

\  'Use-X,  This  serves  to  clear  us  in  this  country  from  a  foul  as- 
persion that  is  cast  out  of  the  mouths  of  pulpits  upon  us,  tliat  we 
hold  the  churches  of  Christ  to  have  no  hyix)crites  in  them.  We 
answ(T,  that  though  if  hypocrites  could  be  openly  and  ecclesi- 
astically discern(!d,  they  should  not  be  received  in,  nor  kept  in, 
because  matter  fit  to  ruin  a  church  is  not  fit  to  make  a  church ; 
yet  we  say  then^  will  be  tares  an<l  wheat,  there  will  be  chaff  and 

I  corn,  there  will  be  wise  and  fixjlish  virgins,  there  will  be  good 

1  and  bad  mingled  together  in  the  churches  until  tlie  world's  end. 

*~"^— 6^e  2.   Of  Advice.  To  the  watchmen  of  the  churches ;  nay, 


THE  TEN  TIROINS.  189 

to  afi  that  profess  themselves  to  be  their  brethren's  keepers,  to 
all  that  are  wise-hearted  virgins,  not  to  lavish,  your  charity  too 
hr;  it  is  a  precious  grace,  and  you  have  little  enough  for  them 
that  are  sincere ;  but  to  bear  a  jealous  heart,  and  to  labor  for  a 
quick,  discerning  eye  to  find  out  them  that  will  mingle  them- 
eelves  among  you.     This  was  the  commendation  and  honor  of 
tlie  Ephesians.  Bev.  ii.  2.     I  confess  it  is  a  sinful  extreme  to 
cry  down  all  the  virgins  as  foolish  when  there  be  "  iiYe  wise." 
Satan  will  seek  to  break  the  bond  of  brotherly  love  by  sowing 
Mse  reports  and  horrible  suspicions ;  and  it  is  a  hard  thing  for 
a  Paul,  after  the  Lord  has  rapt  him  up  to  the  third  heaven  in 
rereladons,  not  to  be  puffed  up,  and  in  seeing  himself  at  a  dis- 
tance from  other  men,  not  to  despise  and  condemn  them  that 
have  not  risen  so  high  as  he.    A  false  heart,  when  he  sees  more 
than  others,  as  he  thinks,  now  thinks  highly  of  himself,  as  some 
great  reformer  of  churches  and  the  world,  especially  if  a  man  of 
shallow  head ;  and  hence  censures  and  condemns  all  that  do  not 
inagQify  him,  and  reverence   his  judgments  and  the  dust  of 
^^  feet    And  yet  it  is  another  sinful  extreme  to  swallow  down 
^U  flies  that  be  in  the  cup,  and  to  think  too  charitably  of  every 
one  that  does  profess.     Children  that  have  no  children  them- 
^Itcs  will  make  children  of  clouts,  and  then  love  them ;  and 
l^ce  many  a  soul  lies  bleeding  to  death,  because  they  have  such 
^Qder  friends  as  will  not  search  them.     And  I  doubt  not  but 
'^y  in  hell  may  say,  O  that  I  should  live  among  such  and 
^h,  and  they  never  deal  faithfully  with  me ! 
Object  If  a  man  walk  fairly,  should  I  censure  him  ? 
Ans,  No ;  but  yet  maintain  a  holy  jealousy  over  them,  as 
i^aul  did  over  the  Gralatians.     This  stands  with  love,  as  it  was 
with  Job,  chap.  i.  5.     As  it  is  with  chirurgeons,  it  is  love  to  cut 
to  the  quick.     Love  them  because  they  appear  to  be  Christ's, 
and  are  so  to  thee,  and  this  shall  have  a  reward ;  but  yet  be 
jealous  in  love,  because  there  be  that  hid  which  was  never  yet 
seen. 

1.  It  may  be  thou  mayst  save  a  soul,  and  they  will  love  thee; 
or  else  thou  sh^t  clear  jyatige  by  being  a  witness  against 
them. 

2.  It  is  the  chief  work  for  Christ  here,  there  being  no  pro- 
fane ones  among  us,  to  overthrow  the  kingdom  of  hypocrisy,  as 
well  as  of  civility  and  profaneness. 

3.  You  will  save  the  Lord  a  purging  and  cleansing  time  ;  for, 
when  Christ  purges  not  with  the  Holy  Ghost  in  his  saints  and 
ordinances,  he  will  with  fire.  Here  I  might  give  rules  for  dis- 
cerning men's  spirits ;  as,  — 


190  THE    TABABLE   OF 

First,  Mark  their  speech ;  for  ^  by  thy  words  thou  shalt  be 
justified ; ''  and  many  times  one  word  will  give  a  light  to  see 
all,  as  in  Simon  Magus ;  as  with  men  in  a  labyrinth  found  out 
by  one  thread. 

Secondly.  Mark  them  that  you  see  not  grappling  with  sin  and 
temptation ;  for  if  we  see  them  without  that  they  are  not  yet 
tried,  therefore  observe  them  here ;  here  is  their  tnal  when  time 
of  temptation  comes. 

Thirdly.  Get  thyself  to  stand  at  a  distance  from  sinfiil  men, 
from  all  the  world.  "  We  know  we  are  of  Grod."  1  John  v.  19. 
As  men  that  are  in  the  water  look  only  to  themselves,  but  stand- 
ing safe  on  shore,  they  see  others  drowning.  I  speak  this  be- 
cause I  fear  the  churches  are  so  busy  about  their  own  things, 
that  their  watch  is  not  kept ;  if  they  see  no  gross  nn,  then  aU 
is  well. 
I  Use  3.  Hence /be  not  offended  if  you  see  great  cedars  fall, 
stars  fall  from  heaven,  great  professors  die  and  decay.  1.  Do 
not  think  they  be  all  such.  2.  Do  not  think  the  elect  shall  fall. 
Truly  some  are  such,  that  when  they  fall,  one  would  think  a  man 
truly  sanctified  might  fall  away,  as  the  Arminians  think.  /  1  John 
ii.  19,  "Thoy  were  not  of  us."  I  speak  this  because  tne  Lord 
is  shaking,  and  I  look  for  great  apostasies  towards ;  for  God  is 
trying  all  liis  friends  through  all  the  Christian  world.  In  Ger- 
many, what  profession  was  there !  Who  would  have  thought  of 
it  ?  The  Lord,  who  delights  to  manifest  that  openly  which  was 
hid  secretly,  sends  a  sword,  and  they  fall ;  others  in  other  places 
receive  the  word  with  joy,  the  Lord  sends  persecution,  and  fear- 
ing men  more  than  the  filth  of  sin  and  anger  of  Christ,  they 
fall.  Others  stand  it  out  there,  and  suffer,  and  venture  hither, 
and,  Issachar-like,  see  rest  is  good,  and  crouch  under  their  bur- 
dens, and  so  they  fall.  Others  have  had  sweetness  in  ordi- 
nances ;  the  Lord  departs,  and  so  they  fall.  Others  have  corrupt 
hearts,  and  received  the  truth  in  the  form,  not  in  love,  and  stood 
in  defence  of  the  truth,  not  in  love  of  the  truth ;  the  Lord  lets 
error  loose,  and  they  fall.  Well,  never  be  offended  at  this ;  I 
am  not,  because  I  never  knew  man  fall  but  he  loved  some  lust, 
and  was  never  broken  from  sin  ;  and  although  this  is  not  seen 
when  they  do  fall,  it  offends  not  me. 

Use  4.  O,  therefore,  search  your  own  hearts.  When  Christ 
said  to  the  disciples,  "  One  shall  betray  me,"  "  Lord,  is  it  I  ?  ** 
say  they  ;  so,  when  not  one,  but  many.  Lord,  is  it  I  ?  O,  many 
a  Christian  lies  f:ist  asleep,  never  comes  to  a  thorough  search,  a 
strict  watch.  Do  but  consider  this  ;  1.  That  in  churches,  nay, 
purest  churches,  many  may  lie  hid,  not  discerned.     2.  Thou 


THE   TEN   VIRGINS.  191 

^jii  be  one.    3.  If  thoa  beest,  that  of  all  men  living  none 

M  so  deeply  sink  in  helL     4.  That  all  ordinances  shall  tend 

to  this  end,  and  all  thy  joys,  all  thy  afflictions ;  and  therefore, 

0,  search,  before  the  Lord  search,  and  say,  Lord,  as  no  man's 

panishments  and  (blagues  can  be  like  mine,  nor  sins,  if  I  perish, 

so  i£  pardoned,  loved,  never  any  shall  have  such  cause  to  bless 

tliee.    And,  therefore,  take  not  up  with  weak  and  groundless 

Iiopes,  but  love  that  hand  that  smites  and  wounds  thee  ;  for  this 

discovery  is  to  awaken  thee.     But  you  have  so  much  business 

you  will  not,  can  not,  etc     Consider  what  a  fearful  thing  it  is  to 

be  hung  up  as  for  a  gazing-stock  to  saints,  so  an  everlasting 

terror  to  the  daomed  themselves. 


CHAPTER  XIV. 

COKTAININQ  A  DISCOVERY  OP  GOSPEL  HYPOCRITES. 

Section  I. 

Ob$erv.  2.  That  the  most  hidden  hypocrites  of  the  purest 
cliurches  under  the  gospel  are  evangelical,  or  gospel  hypocrites. 

For  these  that  were  foolish  were  not  such  as  in  appearance 
rested  in  the  law,  or  in  a  covenant  of  works,  but  they  hiid  escaped 
those  entanglements,  and  now  were  virgins  that  plead  their  in- 
terest in,  and  their  communion,  and  fellowship,  and  love-knot 
with  Christ ;  they  had  now  their  lamps  ready,  and  made  much 
preparation  for  him,  and  they  did  wait  for  him,  and  verily  looked 
to  have  eternal  fellowship  with  him  their  beloved,  insomuch  thai 
they  took  their  flight  so  high  towards  heaven  and  Christ,  thai 
they  passed  for  a  time  the  discerning  of  the  wise ;  for  you  must 
know,  that  where  the  gospel  comes,  there  are  two  sorts  of  ene- 
mies against  it. 

1 .  C^n ;  and  those  are  your  justiciaries,  that,  seeking  to  estab- 
lish their  own  righteousness,  and  being  puffed  up  with  it,  can. 
with  pretended  good  consciences  in  doing  God  service,  oppose 
the  righteousness  of  God. 

2.  Secret  and  subtle  enemies,  yet  seeming  friends ;  and  these 
are  your  carnal  gospelers,  that  cry  down  all  their  own  righteous 

y^ess,  and  cry  up  Christ,  and  see  nothing  in  themselves,  as  there 

^f^is  good  cause  so  to  think,  and  look  for  all  from  Christ ;  and  yet 

these,  when  the  Lord  comes  to  search,  are  found  false ;  and  these 

are  the  worms  that  grow  in  this  wood,  in  tliis  building,  in  th(^se 

chorcheB.    Thus  it  was  in  Christ's  time,  the  church  of  the  Jews 


102  THE  PARABLE  OF 

had  left  their  gross  idolatries ;  yet  this  was  their  stombling-ston^ 
thej  sought  to  establish  their  own  righteousness,  and  hence  h^ 
came  to  his  own,  and  his  own  received  him  not,  and  hence  were 
cut  off  for  this  their  unbelief;  but  others  (diners  sorts  of  them) 
did  receive  him,  believed  in  him.  John  ii.  23.     Many  took  hold 
on  Christ,  and  he  took  no  hold  on  them,  wondered  at  him,  and 
entertained  him  when  others  did  reject  him,  as  Capernaum  did, 
yet  under  his  woe.     And   these  are  the  spots  of  evangelical 
purity,  wens  in  the  bodies  of  the  best  constituted  churches. 
Look  but  upon  Christ's  own  family.  John  vi.  69,  70.     The  dis- 
ciples professed  when  others  departed,  ^  Lord,  to  whom  should 
we  go  ?    Thou  hast  words  of  life ; "  yet  saith  he,  "  I  have  chosen 
you  indeed  to  be  for  me,  but  one  is  a  devil ; "  viz.,  Judas  the  dea- 
con stood  not  on  his  own  righteousness,  but  was  for  Christ,  and 
followed  him ;  and  yet  in  this  evangelical  angel  without  is  a  devil 
within,  because  he  still  harbored  his  lusts  within.     This  the  apos- 
tle Paul  foresaw.  Acts  xx.  29,  30.     Some  wolves  without  should 
come,  and  also  some  cankers  within  should  fret,  that  should  draw 
many  disciples  after  them,  (in  a  church  bought  by  Christ's  own 
blood,)  "  speaking  perverse  things,"  pretending  to  draw  disciples 
after  Christ,  but  it  is  indeed  aAer  themselves ;  and  Paul  laments 
this  —  "  Many  walk,"  i.  e.,  profess  Christ  and  his  cross,  "  yet 
enemies  to  it"  Phil.  iii.  19.     This  Christ  foretells.  Luke  xiii.  25, 
26.     Many  seek,  many  knock,  and  at  last  cry,  "  Lord,  Lord, 
open,"  and  in  their  lifetime  they  pleaded  communion  with  Christ ; 

ryrn,  "  Depart,  ye  workers  of  iniquity."  Jude  4,  certain  men  are 
crept  in,  turning  grace  into  lasciviousness ;  for  this  is  the  very 
form  of  an  evangelical  hypocrite  —  in  denying  his  own  righteous- 
ness, to  establish  his  sin,  it  is  advancing  Christ  to  advance  his 
lust.  The  epistles  of  James  and  John  are  antidotes  against  this 
kind  of  poison,  and  I  look  on  them  as  lamps  hung  up  to  discover 
these  men,  not  but  that  these  men  are  indeed  under  a  covenant 
of  works ;  for  there  be  but  two  sorts  of  men,  and  two  ends  of 
all  men,  hence  but  two  covenants ;  hence  those  tliat  are  not 
indeed  under  grace  are  under  the  law,  and  under  the  curse ;  but 
because  the  most  subtle  hypocrites  appear  or  seem  to  be  under 

i  grace,  and  their  external  operations  are  chiefly  evangelical,  hence 

A  I  call  them  evangelical  hyi)ocrites. 

Section  IL 

Reason  1.  In  regard  of  the  power  of  the  word  and  gospel  of 
life  and  spirit  in  such  churches ;  for  the  gospel  where  it  comes, 
as  it  advanceth  the  glorious  and  everlasting  righteousness  of 


THE  TEN   VIRGINS.  193 

Cbrist,  90  it  knocks  under  foot  all  man's,  as  a  means  subservient 

to  that  end,  and  it  coming  with  power  and  light,  it  would  be  toa 

gross  for  hTpocrites  to  maintain  life  by  works ;  hence  Christ  is 

that  which  thej  look  unto ;  for  Christ  when  he  preached,  not 

ooJj  many  "  believed  because  of  his  miracles,"  but  "  when  they 

heard  his  word,"  (John  viii.  30 ;  Matt  xiii.,)  in  the  parable  of  the 

Bower,  the  word  came  with  much  power,  that  they  received  it 

with  joy,  and  did  believe,  but  fell  by  their  lusts.     And  look  as 

it  is  with  the  sun,  there  comes  light  and  heat  with  it,  so  there 

comes,— 

1.  Truth  to  the  mind,  and  conquers  the  judgments  of  hypo- 
crites, that  there  is  no  life,  good,  righteousness,  but  in  Christ,  nor 
salvation  but  by  Christ. 

2.  There  comes  some  goodness  of  the  gospel  to  the  heart,  that 
men  hearing  and  seeing  salvation  wrapped  up  there,  O,  that  is 
sweet  and  good !  and  hence  their  affections  and  hearts  are  in  some 
measure  conquered  by  the  power  of  the  over-dazzling  truth ; 
and  hence  hypocrites,  being  thus  conquered,  partly  being  of  this 
opinion,  partly  tasting  some  good  of  it,  desire  it  out  of  self-love, 
expect  it  out  of  self-delusion,  and  profess  themselves  virgins  out 
of  these  principles. 

Jieafon  2.  In  regard  of  the  power  of  evangelical  examples  in 
the  five  wise  virgins ;  for  look  as  it  is  with  living  men  when  the 
sun  shines  upon  their  heads,  they  cast  their  shadows  that  follow 
them ;  so  when  the  Lord  Jesus  shines  .upon  the  souls  of  his  own 
people,  almost  every  honest,  sincere-hearted  man  will  cast  his 
shadow  that  will  be  like  him ;  hence  hypocrites  in  those  churches 
which  are  commonly  rather  led  by  example  than  by  rule,  will  be 
very  like  them,  and  imitate  them ;  if  they  should  not,  what  com- 
munion could  they  have  with  them,  or  what  love  could  they  re- 
ceive from  them?  For  there  is  a  mighty  power  in  eminent 
examples  to  overbear  hypocrites,  that  if  they  will  turn  them- 
selves into  any  form,  they  must  into  theirs,  as  in  Joash  ;  for  there 
are  two  things  in  the  carriage  of  the  saints. 

1.  There  is  a  condemning  ^)ower  in  it;  hence  men  fear  to  live 
unlike  them. 

2.  There  is  a  winning  virtue  in  it,  an  attractive  virtue ;  hence 
men  endeavor  to  be  and  live  like  them,  to  be  of  the  same  mind, 
the  same  heart  with  them ;  and  hence  others  take  them,  and 
they  take  themselves,  to  be  sincere,  and  hence  they  are  evan- 
gelical gospel  hypocrites  that  lie  hid  in  these  churches ;  hence, 
(Zech.  viii.  23,)  "  Alany  shall  take  hold  of  a  Jew's  skirt,  (I  doubt 
not  but  some  false  ones,)   We  have  heard  God  is  with  you." 

VOL.  II.  17 


w^' 


194  THE   PARABLE   OF 

And  OS  Christ  when  lifted  up  and  risen,  so  saints  draw  hjrpocrite» 
to  them. 

Reason  3.  Because  the  gospel  brings  the  greatest  and  sweetest' 
consolations  with  it.  Hence  a  man,  under  the  terror  of  the  law 
and  sense  of  curse  for  his  sin,  will  make  his  last  refuge  hither^ 
and  hide  himself  under  the  wing  of  the  gosi>cl,  not  so  much  oat 
of  love  to  Christ  or  gospel,  but  because  they  serve  his  turn,  and 
give  him  ease.  Like  men  scorched  with  heat,  and  almost  readj 
to  die,  the  shadow  of  a  tree  is  now  very  comfortable,  and  there- 
fore there  they  sit ;  so  these.  Or,  as  men  with  scalded  aims^ 
they  put  them  into  water,  which  gives  them  ease,  no  cure ;  but 
because  it  gives  them  ease,  there  they  keep  them ;  so  here.  Men 
have  been  scalded  with  wrath ;  O,  now  gospel  is  very  sweet,  and  so 
are  eased  by  it,  never  cured  by  it.  Therefore,  here  you  shall 
find  them  disclaim  all  works,  and  cry  up  grace  only ;  where  the 
purest  churches  are,  there  are  usually  great  awakenings,  there 
God  is  very  near  men,  and  made  most  manifest  to  men's  oon* 
sciences,  and  there  are  most  foul  plagues,  contempt  of  the  Spirit 
of  grace,  and  hence  most  dreadful  torments  of  conscience,  and 
fearful  lookings  for  of  judgment.  Now,  hence  it  comes  to  pass, 
when  Christ  is  offered,  and  general  notice  given  to  men's  minds, 
that  yet  there  is  hope  and  mercy  for  great  sinners ;  this  fills  them 
with  joy  and  peace,  as  John's  hearers,  (John  v.  35,)  and  hence 
they  believe  as  the  stony  ground  that  had  some  ploughing,  and 
hence  received  the  word  with  joy,  and  believed.  Ps.  Ixvi.  3.  It 
is  a  prophecy  of  the  kingdom  of  Christ,  Antichrist  tormented 
the  consciences  of  men.  liev.  ix.  Men  have  no  peace  within  nor 
without.  Luther  is  raised  up,  and  preachcth  the  doctrine  of  free 
grace,  which  a  world  of  men  looking  to  their  ease  reject ;  others 
in  truth  receive  it  ;  for  some  time  before  his  death  he  cries  to 
God  that  he  may  not  live  to  see  the  ruins  that  were  coming  on 
Germany  for  their  contempt.  The  law  is  the  ministry  of  death ; 
the  gosptjl  propounds  great  privileges,  with  much  more  sweetness 
to  siiniers,  and  hence  hither  men  fly. 

Reason  4.  Because  the  gospel  yields  the  fairest  colors  for  a 
man's  sloth,  and  strongest  props  for  that.  Hence  you  shall  see 
them  walking  in  this  garden  ;  for  the  last  sin  God  conquers  in  a 
man  is  his  sloth.  When  the  swine  have  no  swill  to  eat,  yet  you 
shall  find  them  in  the  mire  of  sloth ;  this  "  slays  the  foolish." 
Hence  the  best  hypocrite  will  plead  the  gospel,  it  is  troublesome 
to  the  flesh  to  bear  a  daily  sense  of  the  sins  and  wants  of  the  soul. 
Hence  you  shall,  Capernaum,  receive  Christ,  and  wonder  at  his 
doctrine ;  and  yet  Christ  upbraids  them,  ^^  they  repented  not." 


THE  TEN   VIROIN8.  195 

Hatt  xi.  20.     tt  18  troublesome,  nay,  impossible,  for  a  man  to 
break  his  chains  and  get  his  soul  loosed  from  his  lusts,  and  free 
for  the  Lord.     The  gospel  shows  all  fullness  in  Christ,  and  that 
Ik  must  do  all ;  a  slothful,  false  heart,  therefore,  closeth  with 
Christ  as  the  end,  but  neglects  him  in  the  means.     Why  ?  Christ 
most  do  all,  say  they,  and  hence,  if  Christ  do  drop  upon  their 
bearts,  well  and  good ;  if  not,  it  is  Christ's  fault ;  he  is  a  hard 
laaster  that  gathers  where  he  did  not  sow,  and  hence  wrapped  it 
up.    A  man's  false  heart  is  weary  of  the  yoke  of  Christ,  and 
bence  would  fain  be  eased  of  it.     Now,  the  gospel  promiseth  lib- 
erty from  the  bondage  and  curse  of  the  law,  and  a  slothful  heart 
can  find  out  reasons  to  free  himself  from  the  rule  of  it,  as  part 
of  Christian  liberty,  "  this  is  our  liberty  in  Christ  Jesus."  2  Pet. 
ii.  19.     And  they  rejoice  exceedingly  that  the  law  is  dead,  as 
they  did  (Rev.  xL  10)  for  the  death  of  witnesses,  because  they 
tormented  them.     I  say  again,  they  rejoice  not  because  the  Lord 
makes  them  like  himself^  and  because  of  his  image  restored  by 
the  gospel,  and  because  they  feel  the  power  of  it,  but  because 
they  are  free  from  the  power  of  it.     It  is  an  old  deceit,  yet  sub- 
tle to  rejoice,  and  love,  and  bless  Christ,  because  he  will  pardon 
sin,  though  I  lie  and  live  in  them.     Or,  if  they  do  not  free  them- 
selves from  it,  the  gospel  shows  the  law  within  closing  with  the 
law  without,  to  be  an  evidence  the  Lord  will  not  impute  it,  and 
that  it  b  not  they,  but  sin  in  them.     Hence  a  slothful  heart  will 
continue  in  his  sloth,  and  to  ease  himself  of  trouble,  for  sin  and 
obedience  too,  say,  it  is  not  he,  but  sin.     And  heilbe  Arminius 
makes  a  strange  interpretation  of  Rom.  vii.    Because  he  saw  Ger- 
man professors  plead  that  for  themselves,  the  Israelites  entered 
not  into  Canaan,  unbelief  caused  it.     And  why  did  that  shut 
them  out?     O,  there  were  walled  towns  and  difficulties,  and  this 
was  the  last  shock,  and  hence  they  fell  off;  so  it  is  in  hypocrites 
DOW.     The  safest  place  to  lie  asleep  is  in  Christ's  lap. 

ReoMon  5.  From  the  mighty  cunning  of  Satan,  the  strength 
of  whose  kingdom  is  made  and  continued  by  peace.  Luke  xi.  41. 
Hence,  **  He  will  turn  himself  into  an  angel  of  light,"  and  suffer 
men  to  go  to  Christ  and  the  gospel,  to  avoid  the  search,  that  they 
may  be  Christ's  in  appearance,  and  his  indeed.  2  Cor.  iv.  4.  He 
bas  a  mighty  power  over  men  to  blind  them ;  for  there  be  three 
things  which  trouble  men  usually,  and  make  them  question  their 
estates,  and  the  gospel  quiets  and  absolves  them  from  all. 

1.  Conscience,  that  cries  dolefully  sometimes,  These  sins  shall 
have  these  woes.  Yes,  unless  I  believe  ;  but  I  believe,  and  trust 
to  Christ,  and  flee  to  Clod's  mercy.  ^^^^ 

2.  Ministry,  that  cries  and  searcheth  into  the  deepest  windings! 


196  THE  PABABLE   OP 

■ 

of  men's  hearts,  that  men  can  not  but  see  that  Christ  has 
of  flaming  fire  to  see  through  them.    Now,  hence  men  avoid 
stroke  and  power  of  all  ministry ;  thus  it  is  with  me,  thus  it 
be  with  me ;  but  I  believe  and  trust  to  Christ.    And  hence  jsm 

I  bear  back  like  brazen  walls  all  blows. 

^^.  God's  judgment  seat.  What  though  men  see  you  not,  je^ 
God  seeth.  Why,  they  have  sinned,  they  confess,  but  Christ  ha» 
suffered ;  they  have  sinned,  but  they  trust,  etc,  (Micah  iiL  11,)> 
''Is  not  the  Lord  among  us?"  libok  as  it  was  with  Joab^  ''he 
runs  to  the  horns  of  the  altar,"  yet  there  he  perisheth,  there  he 
would  die,  there  was  the  last  refuge  from  search  and  death ;  so 
here. 

Section  m. 

Use  1.  Hence  do  not  think  your  estates  good^  because 
look  only  for  justification  by  Clmst,  and  look  only  to  God's 
grace,  and  count  of  grace  in  Christ.  It  is  a  common  ernnr  for 
men  to  think,  being  they  be  of  this  opinion,  only  to  look  for  grace 
in  Christ ;  to  think  that,  therefore,  their  estates  are  false,  and  they 
are  justified  by  Christ  Why,  there  may  be  such  a  power  rf 
word  and  spirit  to  conquer  their  judgments,  as  those  Papists  that 
have  been  pleading  against  it  have  been  overcome  by  it.  Thoa 
mayst  receive  the  notions  of  it  in  thy  head,  but  the  power  of  it 
never  into  thy  heart. 

Object,  1.  &ut  my  heart  has  been  affected  with  this  to  see 
when  my  sins  deserve  death  ;  yet  there  is  mercy  for  the  vilest 
in  Christ. 

Am.  Thou  mayst  taste  and  joy,  and  yet  fall  off  at  last. 

Object.  2.  But  I  have  fellowsliip  with  the  Lord  Jesus* 

An$.  Thou  mayst  eat  and  drink  in  his  presence,  and  yet  be 
bid,  **  Depart ;  I  know  you  not,  a  worker  of  iniquity." 

Object.  3.  But  I  have  "  escaped  the  pollution  of  the  world,** 
(2  Pet  X.  20,)  and  that  through  this  knowledge  of  Christ|  his 
love  has  much  moved  me  to  part  with  my  sins. 

Ans.  It  may  be  so,  and  it  may  wash  thee  from  all  external 
pollutions,  and  yet  thy  swinish  nature  remain  still  hidden  from 
thee,  but  seen  of  an  all-seeing  God. 

Object.  4.  But  I  look  for  Christ,  and  wait  for  him,  and  desire 
him,  and  all  that  are  wise  think  well  of  me. 

Arts,  You  may  do  all  this,  and  yet  you  may  be  found  foolish, 
for  all  this.  Evangelical  work,  which  is  accompanied  with  sal- 
vation in  some,  it  may  be  hypocritical  in  thee  ;  and  therefore  take 
heed  you  do  not  take  shows  for  substance.  For,  look,  as  in  the 
gospel  God's  utmost  perfection  of  wisdom  and  love  appears,  so 


-a  ai 


THE   TEN  VIBGINS.  197 

die  most  hidden  and  admirable  delusions  of  Satan  are  evangeli- 
oL   There  his  power  is  employed  to  undermine,  and  so  to  keep 
lu3  head.     O  that  we  could  but  imagine  and  set  before  our  eyes 
the  amazing  condition  of  such  a  man,  whose  plagues  shall  be 
made  wonderful,  that  has  been  troubled  with  sin  a  long  time,  at 
h»t  looks  to  Christ,  and  there  rests,  and  so  hears  all  sermons, 
and  there  still  sleeps,  and  considers  often  that  his  ways  are  evil, 
hot  never  suspects  his  faith  to  be  evil ;  then  he  comes  to  die,  and 
theD  looks  for  Christ ;  at  last  the  wick  or  snuff  dies,  and  sun 
sets,  and  darkness  approaches,  and  then  suddenly  slips  into  hell, 
where  he  sees  Christ  and  saints  afar  off.   And  what  has  deceived 
them  ?     O,  their  faith  has  deceived  them,  to  see  Christ  shaking 
them  off  as  dust.     O,  they  wish,  O  that  I  had  known  or  feared 
this  before !     And  will  you  not  fear  now  ?     As  for  you,  profane 
ones,  that  can  scoff,  and  drink,  and  break  Sabbaths,  and  live  idly, 
your  judgment  is  writ  upon  your  foreheads ;  but,  O,  take  heed, 
you  that  have  escaped  these  pollutions,  lest  you  deceive  your- 
helves  here.     To  show  you  that  deceit  particularly,  it  is  not  my 
time  yet,  but  go  along,  and  think  sadly  of  it ;  I  may  look  for 
justification  by  Christ,  and  wait  for  Christ,  and  yet  perish.     O, 
let  me  be  sure  I  get  such  a  faith  as  will  not  deceive  me  here. 
Should  not  a  man,  you  will  say,  trust  Christ  ?     Yes,  when  you 
can  in  truth  ;  but  thy  trust  may  be  but  presumption.  _^ 

Use  2.  Take  not  up,  therefore,  every  opinion  and  doctrine,  from 
men  or  angel,  that  bears  a  fair  show  of  advancing  Christ ;  for 
they  may  be  but  the  fruits  of  evangelical  hypocrisy  and  deceit, 
that,  being  deceived  themselves,  may  deceive  others  too./  Matt.^ 
vii.  15,  "  Beware  of  them  that  come  in  sheep's  clothing, '  in  the 
innocency,  purity,  and  meekness  of  Christ  and  his  people,  **  but 
inwardly  are  wolves,  proud,  cruel,  censorious,  speaking  evil  of 
what  they  know  not ;  by  their  fruits  you  shall  know  them."  Do] 
not  think,  beloved,  that  Satan  will  not  seek  to  send  delusions 
among  us ;  and  do  you  think  these  delusions  will  come  out  of 
the  Popish  puck,  whose  inventions  smell  above  ground  here  ? 
No  ;  he  must  come,  and  will  come,  with  more  evangelical  fine- 
spun de\'ice9.  It  is  a  rule  ob8er\'ed  among  Jesuits  at  this  day,\ 
if  they  would  conquer  religion  by  subtlety,  never  oppose  reli- 
gion with  a  cross  religion,  but  set  it  against  itself;  so  oppose  the 
gospel  by  the  gospel ;  and  look,  as  churches  pleading  for  works 
ha<i  new  invented  devised  works,  so  when  faith  is  preached,  men 
will  have  their  new  inventions  of  faith.  I  speak  not  this  against 
the  doctrine  of  faith  where  it  is  preached,  but  am  glad  of  it ; 
nor  that  I  would  have  men  content  themselves  with  every  form 
of  faith ;  for  I  Injlieve  that  most  men's  faith  needs  confirming  <»r 

17  • 


198  THE  PARABLE   09 

« 

trying,  but  I  speak  to  prevent  danger  on  that  hand.     For  it 

that  which  Christ  did  foretell,  (Matt  xxiv.  24,)  '^  Many  false 

Christs  should  arise,"  i.  e.,  such  as  should  misapply  Christy  that 

had  a  spirit  for  Christ,  which  was  a  spirit  against  Christ,  and 

would  "  deceive,  if  it  were  possible,  the  very  elect ; "  for  oom* 

ing  with  Christ's  Spirit,  they  dare  not  oppose  them,  kst  they  op* 

/l^ose  the  Spirit  of  Christ.     The  only  remedy  is  to  hold  to  Christ's 

I  word,  and  not  to  depart  one  hair's  breadth  from  it,  (Rev.  iii.  10,) 

land  to  a  word  well  understood,  and  then  dispute  no  more.    Satan 

comes  to  Eve,  and  bids  her  eat ;  no,  God  forbid ;  yet  eat  to  be 

like  gods ;  he  dazzled  her  with  that  which  was  not ;  now  she 

fell.     Take  the  truth  from  what  the  word  saith,  and  depart  not 

from  it. 

Use  3.  Here  see  the  dreadful  estate  of  all  them  that  be  found 
false-hearted  in  the  purest  churches,  and  that  in  these  three  re- 
spects :  — 

First.  That  they  should  so  horribly  forsake  and  blaspheme 
the  name  of  Grod,  to  make  the  glorious  gospel  of  God*  and  all 
the  sweet  doctrines  of  grace  a  cover  for  their  hypocrisy  and  sin, 
as  indeed  it  is ;  for  were  it  not  for  this,  they  might  be  found  out 
in  their  sins,  but  now  they  are  beyond  the  discovery  of  all  men 
or  means. 

Secondly,  That  they  should  be  so  lamentably  forsaken  of  (5od, 
as  to  be  left,  — 

1.  To  the  most  subtle  and  spiritual  hypocrisy  in  the  world, 
which,  being  most  cross  to  God,  shall  receive  most  fierce  and 
searching  wrath ;  for,  as  divines  say  of  Christ,  he  was  forsaken 
in  soul,  because  man  had  sinned  with  his  soul ;  so  God's  wrath 
will  search  deep  in  their  hearts,  whose  hearts  have  guilefully 
departed  from  the  Lord. 

2.  That  he  should  lead  them  so  far,  and  yet  in  the  main  for- 
sake them,  O,  this  is  heavy  wrath,  for  a  man  to  be  led  in  the 
daylight  of  the  gospel,  almost  to  the  end  of  his  journey,  and  at 
last  the  sun  sots,  and  he  left  to  wilder. 

Thirdly.  In  regard  of  the  cries  of  the  very  gospel  itself 
against  them.  O  that  the  precious  gospel  of  God,  coming  with 
so  much  peace,  love,  grace,  mercy,  should  win  them  to  be  hypo- 
crites, but  never  to  be  friends  !  Beloved,  as  there  is  vengeance 
of  the  law,  and  of  the  temple,  so  there  is  vengeance  of  the  gos- 
pel when  the  soul  shall  be  drawn  before  the  tribunal  of  Christ, 
and  shall  stand  there  quaking,  all  sins  set  in  order  before  you, 
and  your  mouth  shall  be  stopped.  What  say  you  tlien  for  your 
life  ?  O,  grace  and  mercy.  Lord ;  O,  now  shall  the  gospel  come 
forth  and  say.  All  this  I  did,  I  spake,  I  strove,  I  comforted,  I 


tHB  TEN   VIRGINS.  199 

terrified,  and  yet  he  hath  opposed  the  Lord,  and  me  he  hath 
ttade  a  cover  for  all  these  cyils ;  and  therefore,  Lord,  let  him 
Be?er  be  comforted  more.  John  iii.  19.     O,  Christ  hath  heavy 
tilings  against  these  times,  that  take  light  of  the  gospel  to  see  to 
commit  their  sin  by.     And,  therefore,  lament  your  present  es- 
tates, you  that  know  yourselves  nought,  never  yet  drawn  to 
Christ,  never  yet  humbled  at  the  feet  of  Christ,  and  look  up  to 
the  Lord,  whatever  misery  he  inflicts,  not  to  suffer  thee  to  be  de- 
ceived here ;  not  only  to  have  such  a  faith  as  may  catch  hold  on 
Christ,  but  he  on  thee,  and  come  unto  the  light  to  manifest  the 
hidden  enmity  there.     Never  was  yet  man  deceived  but  he  that 
was  willing  to  be  deceived,  that  would  not  use  the  means,  and 
March. 

Section  IV. 

Use  4^  All  you,  therefore,  that  live  under  the  light  of  the 
gospel,  consider  if  it  doth  not  nearly  concern  you  to  search  and 
try  yourselves,  whether  you,  or  some  of  you,  may  not  be  evan- 
gelical hypocrites.  The  time  is  coming  that  you  shall  stand 
before  the  tribunal  of  Grod,  wherein  the  hidden  things  of  dark- 
ness shall  be  brought  forth  to  light,  and  it  will  be  too  late  to 
know  yourselves  then.  O,  therefore,  search  now.  No  man's 
mii*ery  will  be  so  great  as  this,  if  your  heart  be  found  false.  I 
shall  speak  in  a  manner  but  generally  now. 

Sign  1.  Those  that  do  believe  and  yet  fail  in  respect  of  the 
efficient  cause  of  faith,  it  never  had  the  right  maker,  never  came 
out  of  the  right  shop  nor  mint ;  it  was  never  a  faith  of  God*s 
making,  but  a  faith  of  your  own  making ;  so  that  it  is  a  base, 
bastard  faith,  that  though  it  be  born  in  the  house,  it  sliall  never 
possess  the  inheritance,  because  it  was  never  begotten  of  the 
right  father ;  the  Lord  never  wrought  it,  but  themselves ;  for 
mxmy  a  man  b  convinced,  by  the  law  and  spirit  of  bondage,  th{\t 
he  must  die,  and  that  he  is  a  most  grievous  sinner,  and  that, 
when  he  has  done  all,  he  is  unprofitable ;  but  yet  he  trusts  to 
Christ's  and  God*s  mercy,  and  so  believes ;  he  finds  no  great 
difficulty  in  this,  nor  no  great  need  of  the  almighty  jK)wer  of 
the  Lord  to  work  this,  and  all  men  living  shall  never  make  him 
think  but  that  he  does  heartily  and  truly  believe  ;  but  ask  him, 
Have  you  no  doubt  of  your  estate,  and  of  Christ's  not  taking 
hold  of  you  when  you  take  hold  of  him  ?  Yes,  but  seeing  he 
has  been  troubled  about  his  est«ate,  and  repented  of  his  sin,  (in 
his  fioLshion,)  and  reformed  himself  and  family,  and  loves  the 
best  things,  he  believes  without  question,  and  so  misapplies 
promises  to  himself,  never  feeling  a  need  of  the  revelation  and 


I 


200  THE  PARABLE   OF 

donation  of  Jesus  to  him  by  the  Father  ;  and  thus  the  Lord  fimlii^ 
this  man  a  Christ,  and  tliis  man  finds  the  Lord  a  faith,  and  th^ 
Lord  Jesus  redeems  this  man  by  price,  and  this  man  redeems 
himself  by  power,  and  so  the  Father  shall  have  some  glory  for* 
providing  a  Saviour  ;  Christ  shall  have  some  glory  for  paymg  9l. 
price,  and  the  Spirit  of  Christ,  which  only  can  draw  to  Christ, 
shall  lose  his  glory ;  and  so  this  man  may  take  it  to  himself. 
And  is  this  good,  think  you  ?     Col.  ii.  12,  '^  Risen  with  Christ 
through   faith  of  the  operation  of  God."     1  Pet.  i.  3,  "The 
same  power  that  raised  Christ  from  the  dead  must  raise  you  to 
a  lively   hope.'*     Matt  xxii.  1-3,  '^  One  man  came  from  his 
hedges  and  highways  to  the  feast  of  the  promise  and  ordinances 
of  the  gospel,  till  the  Lord  saw  him  without  Christ."     But,  John 
vi.  Gl,  (>5,  "  Unless  the  Father  reveals  Christ's  face,"  the  Father 
l)ersuades  thee  of  Christ's  love,  "  you  can  never  come  to  Christ ;" 
men  know  not  thy  hypocrisy,  thou  dost  not,  but  Jesus  doth,  and 
what  good  will  thy  faith  do  thee  then  ?  /it  was  a  sweet  speech 
of  Christ,  "  Thy  faith  has  saved  thee."     O,  heavy  when  it  shall 
be  said,  Thy  faith  has  damned  thee  ;  that  which  I  thought  to  be 
the  way  of  life  is  the  way  of  death :  truly,  so  it  will  if  you  do 
not  fetch  it  out  of  heaven. 

Sign  2.  Those  that  do  believe,  but  they  fail  in  the  object,  i.  e., 
they  close  with  Christ,  but  they  know  not  who  he  is  ;  that  as  the 
woman  of  Samaria,  that  had  some  lookings  to  the  Messiah,  she 
did  worship  whom  she  knew  not ;  so  men  believe  in  one  whom 
they  know  not,  only  have  heard  the  fame  of.  For  there  are  two 
things  in  the  gospel —  1.  The  outward  words  and  letters ;  2.  The 
tilings  contained  in  those  words.  Hence  tKere  is  a  double  knowl- 
edge oFClirist. 

1.  A  fantasy  knowledge,  as  a  man,  that  hears  of  any  thing 
absent,  presently  fancies  the  thing  in  his  head. 

2.  There  is  an  jntuitive  knowledge,  whereby  the  soul  doth 
not  only  see  words  and  fancies,  but  beholds  the  things  them- 
selves. Hence  it  comes  to  pass  that  many  a  man,  hearing  the 
same,  and  receiving  the  fancy  of  Christ,  believes  in  him,  but 
not  seeing  him  as  he  is,  therein  he  believes  in  one  whom  he 
knows  not ;  and  hence  the  Lord  Jesus  may  l>e  a  hid  thing  to 
many  a  man,  and  the  gospel  a  sealed  book,  though  he  lives  and 
remains  in  the  very  light  of  the  sun,  and  that  all  his  days. 
Hence  Clirist  laments  Jerusalem  — "  O  that  thou  hadst  known, 
but  now  hid,  hid ;"  and  yet  Christ  preached.  Yes,  (Dent.  xxix. 
4,)  "  You  have  heard  and  seen,  and  yet  the  Lord  ha5  not  given 
a  heart  to  see  to  this  day  : "  so  it  is  with  many  a  soul ;  you  have 
heard  witli  your  ears  the  great  things  of  the  kingdom  of  God, 


THE  TEN  VIRGINS.  201 

7^  the  Lord  has  not  given  you  eyes  to  see ;  you  have  seen  de- 
liverances on  sea,  yet  the  Ix)rd  has  not  given  you  hearts  to  un- 
<Ierstand ;  and  if  so,  all  your  faith  is  nought,  and  profession  and 
Section  vile,  and  estates  miserable.  2  Cor.  iii.  18,  *'A11  we 
^'ith  open  face,"  etc 
O&ject.  But  many  see  it  not  so. 

Am,  I  confess  some  may  see  more  darkly,  and  be  mourning 

Qoder  it ;  yet  he  that  doth  not  in  part,  he  to  whom  it  is  hid, 

(2  Cor.  iv.  3,  4,)  is  one  of  them  that  be  lost,  whose  ^^  eyes  Satan 

Us  blinded.''   John  vL  45,  ^'  He  that  has  heard  and  learned  of  the 

Father."     Many  hear^  but  never  learn  of  the   Father,  hence 

oerer  come  truly  unto  Christ :  it  is  in  this  case  as  it  is  with  a 

traitor ;  be  comes  to  the  king  for  his  life,  and  prays  for  his  son's 

sake  ;  the  king  sends  for  him,  and  saith.  Here  is  one  that  begs 

for  your  sake  ;  do  you  know  him  ?     For  my  sake  !     I  wonder 

on  what  acquaintance ;  he  is  a  stranger  to  me,  and  therefore  I 

regard  him  not.     So  here. 

4#yn  3.  Those  that  have  some  kind  of  sight  of  the  object,  and 
see  Christ,  but  there  is  a  wound  in  the  subject,  because  their 
faith  arises  and  springs  out  of  an  ill  soil,  it  is  in  such  a  party 
that  never  was  yet  thoroughly  rent  from  his  sin,  and  here  is  the 
great  wound  of  the  most  cunning  hypocrites  living ;  for  there 
are  two  things  in  him- — 

1 .  A  carnal  heart,  which  can  not  be  satisfied  with  a  spiritual 
good  with  Christ ;  hence  he  must  have  his  lust. 

2.  A  convinced  conscience,  which  can  not  be  quieted  without 
Christ  and  mercy ;  hence  men  close  with  Christ,  and  •  their  lusts 
too.  Look  as'  it  was  with  the  stony  ground  and  thorny  soil, 
they  believed,  but  had  a  stone  at  bottom  ;  "  but  roots  of  bitter- 
ness," etc.  These  men  can  sometimes  plead  acquaintance  with 
Christ,  (Luke  xiiL  26,  27,)  yet  "  workers  of  iniquity."  2  Pet 
ii.  19,  20.  Some  had  escaped  the  pollution  of  the  world,  (that 
you  may  do,)  but  a  swinish  nature  lasts,  that  they  never  felt,  or 
grew  not  in  the  feeling  of  it,  and  loosening  from  it ;  as  with 
apricot  trees  rooted  in  the  earth,  but  leaning  on  the  wall,  so  they 
on  Christ  O,  consider  of  this :  let  a  man  be  cast  down  as  low 
as  hell  by  sorrow,  and  lie  under  your  chains,  quaking  in  appre- 
hension of  terror  to  come ;  let  a  nian  then  be  raised  up  to  heaven 
in  joy,  not  able  to  live ;  let  a  man  reform  and  shine  like  an 
earthly  angel,  yet  if  not  rent  from  lust,  that  either  you  did  never 
see  it,  or  if  so,  you  have  not  followed  the  Lord  to  remove  it,  but 
proud,  dogged,  worldly,  sluggish  still,  false  in  your  dealings, 
cunning  in  your  tradings,  devils  in  your  families,  images  in  your 
churches ;  you  are  objects  of  pity  now,  and  shall  be  of  terror  at 


±0±  THE  PARABLE   OP 

the  great  day ;  for  where  sin  remains  in  power,  it  will  hrii^  M 
faith,  and  Christ,  and  jot  into  bondage  and  service  of  itself^, 

Si^n  4.  Those  that  believe,  yet  fail  of  saving  faith  in 
of  the  very  act  of  believing  and  closing  with   Christ,  viz,,  the;^ 
clo^e  with  Christ,  but  it  is  without  a  high  esteem  of  him  or  lor* 
to  him ;  they  have  some,  but  right  grace  consists  in  a  kind 
summity  or  excellency,  else  it  is  not  right.    1  Pet.  iL  5.    Tc^ 
you  that  believe  he  is  precious,  and  hence  it  comes  to  pass,  — 

1.  That  some  never  come  to  find  or  enjoy  Christ,  becaose  th«y 
will  not  come  off  to  the  price  of  him,  to  sell  themselves  out  oT 
all  fur  liim, 

2.  Some  sell  him  away  again  in  time  of  temptation,  like  Esoa 
that  sold  his  birthright,  and  never  make  any  thing  of  it ;  because 
the  bond  is  not  strong  enough,  down  they  fall  from  him. 

3.  Hence  comes  dll  a  man*s  uneven  carriage. 

4.  Hence  comes  sometimes  the  unpardonable  sin.  Heb.  x.  29. 
Many  a  man  lays  claim  to  Christ,  and  his  blood,  and  right- 
eousness, that  never  knew  the  worth  of  it ;  and  this  is  Christ's 
complaint,  methinks,  in  heaven,  (and  of  saints  on  earth,)  ^  He 
comes  unto  his  own, and  his  own  esteem  him  not;**  his  own  love 
him  not,  his  own  receive  him  not ;  him  that  is  the  glory  of 
heaven,  the  beauty  of  the  Father,  the  delight  of  saints,  the  won- 
derment of  angels  ;  he,  I  say,  is  not  esteemed  by  many  a  man 
that  in  his  judgment  esteems  him,  and  in  his  heart  does  despise 
him.  There  are  two  parts  of  this  esteem.  1.  To  esteem  him 
only.  John  v.  44.  2.  Him  ever  and  alway ;  (Ps.  Ixxiii.  26,) 
"  Thou  art  my  portion  forever."  Many  say  they  esteem  Christ, 
but  to  be  ever  loving  him,  ever  looking  on  him,  this  is  not  their 
frame.  O,  think  of  this ;  fail  here  of  your  valuing  of  him,  and 
you  fail  every  where. 

Sigyi  5.  Those  that  believe,  but  they  fail  in  their  end ;  and 
these  may,  for  a  while,  in  a  hot  fit,  prize  water,  prize  Christ  and 
mercy  above  all  things  in  the  world,  but  their  end  is  naught  t 
so  that  men  here  may  ask,  and  never  have,  because  of  their 
lusts.  As  a  man  that  lies  on  his  death  bed,  or  in  a  sea  storm  in 
fear  of  ht»ll,  he  may  now  prize  and  take  hold  on  Christ  to  save 
him.  A  man  lies  upon  the  bed  of  horror  of  heart,  he  may  prize 
Christ  to  comfort  him,  and  getting  a  conceit  of  it,  be  rapt  up 
almost  in  an  ecstasy  of  joy,  that  a  man  would  think  he  was 
senUnl  with  the  Spirit  of  Christ,  and  yet  his  end  being  naught, 
Christ  only  to  comfort  him,  misseth  of  Christ  in  conclusion  ;  for 
when  a  man  believes  indeed,  he  receives  Christ  for  the  end  the 
Father  sent  him,  viz.,  to  be  King  and  Sovereign  of  the  whole 
man,  as  well  as  Saviour;  (Ps.  xxiv.  7,)  "  Oiwn  your  gates,  that 


THE   TEN   VIBOINS.  203 

tbe  King  of  glory/'  etc ;  (Rom.  viii.  38,)  "  I  am  persuaded 
iK)thiog  shall  separate  us  from  the  love  of  Christ  Jesus  our 
I«rd;"  our  Lord  as  well  as  Jesus.  Indeed,  (John  vi.  15,) 
80Qie  did  receive  Christ  to  be  King,  but  it  was  that  he  might  be 
their  cook ;  he  provided  loaves  for  them  ;  so  here.  Ps.  Ixvi.  2, 
^i  *^  Because  of  thy  power,  thine  enemies  shall  flatteringly  sub- 
iQit.**    It  is  but  flattery,  not  faith ;  look  to  it,  therefore. 

Siffn  6.  Those  that  believe,  but  fail  in  regard  of  the  use  of 
tbe  gospel  and  of  the  Lord  Jesus ;  and  these  we  read  of,  (Jude  3,) 
^^  of  some  men  that  did  turn  "  grace  into  wantonness  ; "  for 
therein  appears  the  exceeding  evil  of  a  man's  heart,  that  not 
only  the  law,  but  also  the  glorious  gospel  of  the  Lord  Jesus 
works  in  him  all  manner  of  unrighteousness  ;  and  it  is  too  com- 
mon for  men  at  the  first  work  of  conversion,  O,  then  to  cry  for 
grace  and  Christ,  and  afterward  grow  licentious,  live  and  lie  in 
Uie  breach  of  the  law,  and  take  their  warrant  for  their  course 
from  the  gospeL     I  shall  not  name  all  the  ways  that  men  do  so, 
but  I  will  only  speak  that  which  conscience  and  compassion 
move  me  to ;  not  to  begin,  but,  if  passible,  to  still  division  ;  and 
what  I  shall  speak  shall  be  by  way  of  prevention. 

1.  Take  heed  of  making  graces  in  a  Christian  the  weaknesses 
of  a  Christian  ;  for  this  is  to  make  darkness  light  and  grace  wan- 
tonness indeed ;  is  it  not  ?  Take  heed,  then,  of  thinking  or  say- 
ing counterfeit  or  false  sanctification  consists  in  feeling  something 
in  a  man's  self,  as  love  to  delight  in  the  Lord  and  his  ways. 
True  sanctification  in  seeing  nothing,  no  love,  no  delight.  Why, 
the  apo6tle  Paul  knew  ^*  that  in  him  (i.  e.,  in  his  flesh)  dwelt  no 
good  thing ; "  but  he  calls  it  flesh  there,  and  groans  under  it,  yet 
he  felt  a  law  within  closing  with  the  law  without,  and  blessed  the 
Lord  for  it,  and  that  was  himself.  Do  you  think  the  Holy  Ghost 
comes  on  a  man  as  on  Balaam,  by  immediate  acting,  and  then 
leaves  him,  and  then  he  has  nothing  ?  Yes,  beloved,  know  you 
not  Christ  is  in  you  (2  Cor.  xiii.  5)  as  well  as  out  of  you  ;  in 
you,  comforting,  dwelling,  sanctifying,  preparing  the  heart  for 
himself?  Indeed,  to  be  puffed  up  with  grace,  or  rest  in  it,  is  a 
Bin ;  yet  that  grace  is  not  tliat  sin. 

2.  Take  heed  of  making  weaknesses  graces  or  duties ;  as,  — 
I'irsL  To  make  poverty  of  spirit  the  sight  of  nothing  in  a 

man's  self.  Why,  he  that  is  poor  has  heaven  for  his,  and  so 
Christ  and  promises,  and  has  faith  his,  at  least  some  seeds. 
Now,  to  see  nothing  now  is  to  see  an  untruth,  and  to  tell  a  flat 
lie  to  God,  and  men,  and  Scripture,  too.  Indeed,  a  man  that  is 
poor  doth  usually  see  nothing  ;  but  that  is  his  weakness,  not  any 
grace. 


204  THE  PARABLE  OF 

Secondly.  To  say  there  is  no  difference  between  graces 
hypocrites  and  saints.     Why  so  ?     Because  I  can  not  see  tsk^^^ 
Is  this  your  weakness  or  your  wisdom,  you  can  see  none  ?    Ai^  ^ 
will  you  make  your  weakness  your  religion  ? 

Thirdly.  That  a  man  must  not  evidence  his  justification  by  }xM^ 
sanctification ;   I  speak  of  that  which  accompanies   salvatiois-'* 
Why  so  ?     Because  then  there  will  be  comfort  to-day  and  wr^ 
row  to-morrow.     Grant  it ;  but  then  consider,  1.  That  is  either 
a  man's  weakness  and  ignorance  that  he  doth  not  see  it ;  or,  2. 
His  wickedness  and  carelessness  that  has  stained  that  work. 
And  will  you  make  this  a  duty,  a  grace  ?     O,  but  many  have 
been  deceived  here.    Grant  it ;  and  will  you  make  your  wretched 
baseness  of  heart  the  foundation  of  this  conceit  ? 

Fourthly.  That  a  man  must  see  no  saving  work  nor  take  com- 
fort from  any  promise  until  he  is  sealed.     No.     Why  so  ?     Be- 
cause many  tall   Christians  have  deceived  themselves  sOy  and 
deluded  themselves  there,  and  been  kept  off  from  Christ,  and 
truly  I  believe  it  in  part.     But  what  of  that?     Shall  men's 
weakness  be  my  religion  or  work  ?     No,  beloved ;  for  a  man 
believes  before  he  is  sealed.   Eph.  i.  15.     And  hence  Christ  is 
his  ;  and  now  for  him  to  deny  Christ  to  be  his  own  is  to  make 
Christ  a  liar,  (1  John  v.  10,  12,  13;)  not  that  I  would  have 
Christians  content  themselves  here  (it  is  a  sign  you  never  knew 
what  Christ  mean^if  you  do  so)  till  he  shall  send  a  more  full 
gale  of  his  Spiritc 
1 — '3.  If  you  do  account  them  weaknesses,  yet  Aake  heed  your 
\  closing  with  Christ  do  not  cause  you  to  make  k  light  matter  of 
sin  ;  either  not  to  take  notice  of  sins  at  all,  only  look  to  Christ, 
(it  is  not  I,  but  sin,  as  being  the  act  of  the  outward  man  ;  one 
calls  tliis  to  unknow  a  man's  self,)  or  not  to  be  deeply  sensible 
of  them,  and  so  use  Christ  as  your  shoe-clout  to  wipe  them  off. 
I  O,  this  is  dangerous  !     The  spirit  of  joy  never  quenched  the 
\^  spirit  of  sorrow.     Capernaum  entertained  Christ,  and  yet  per- 
ished.    O,  slie  repented  not     What,  must  we  repent  after  we 
be  in  Christ?     Yes,  (Jer.  xxx.  19,)  "After  I  was  turned  I  re- 
pented."    It  argues  a  bold  conscience,  when  men,  as  they  look 
to  no  good  themselves,  so  to  no  sin  in  themselves,  but  wholly  to 
Christ. 

4.  Take  heed  of  those  doctrines  which  in  show  lift  up  grace, 
but  indeed  pull  it  down,  or  any  part  of  it ;  as,  — 

First.  To  think  that  the  letter  of  the  whole  Scripture  holds 
out  no  more  than  a  covenant  of  works,  a  most  prodigious  speech, 
'   though  colored  with  advancing  a  spiritual  covenant  of  grace,  and 
no  word  but  Christ 


THE  TEN    VIRGINS.  205 

&c(nidfy.  Under  a  show  of  advancing  Grod's  grace  in  doing 
4  to  saj  the  ordinances  are  not  means,  but  only  occasions  of 
conversion. 

Thirdly,  Under  a  show  of  giving  all  to  grace,  to  abolish  that 
I^  truth,  as  to  say  we  are  not  justified  by  faith,  which,  though 
it  be  trae,  not  really ;  i.  e.,  not  simply  by  faith  in  itself,  consid- 
ered as  a  work,  yet  to  say,  [not  relatively,  as  the  Lord  is  appre- 
hended by  it,]  it  is  false.  If  we  cast  off  the  power  of  the  truth, 
J^t  let  us  not  cast  off  the  form  of  it ;  keep  the  form  of  whole- 
<»oine  words  as  well  as  truths. 

Fourthly,  Take  heed  of  maintaining  that  a  man  until  scaled 

li  not  persuaded  to  believe,  under  a  show  of  letting  the  Spirit  of 

grace  do  alL      And,  brethren,  doth   not  the  Spirit  of  grace 

accompany  the  word  of  grace  ?     Are  not  evangelical  commands 

part  of  that  word  ?     Is  there  not  a  power  going  along  with 

ihem  ?     What  is  this  but  to  take  from  God's  book  ?     And  he 

tiiat  so  doth,  God  will  blot  him  out  of  the  book  of  life.  Rev. 

xxii.  19. 

Fifthly,  That  a  Christian  is  to  gather  no  assurance  from  par- 
ticular conditional  promises,  under  color  of  receiving  all  from 
Clirist  and  grace.  True,  them  that  have  nothing  to  do  with 
them  ought  not ;  but  for  those  that  have  to  do  with  them  as 
their  inheritance  not  to  apply  and  make  use  of  them  for  their 
comfort,  it  is  to  trample  under  foot  Christ's  blood,  that  has  pur- 
cliased  them  for  that  end,  and  it  is  to  raze  out  in  our  practice 
the  greatest  part  almost  of  the  covenant  of  grace. 

Sixthly,  That  the  law  ought  not  to  be  our  rule  of  life,  under  a 
show  of  being  freed  from  it  by  Christ,  as  though  Christ  came  to 
set  hell  gates  open  for  men  to  do  what  they  please.  Shall  I  say 
any  more  ?  I  am  weary  with  speaking ;  I  desire  rather  to  go 
a<ide  and  mourn,  and  to  think  there  is  somewhat  amiss  why  the 
Lord  lets  these  out.  You  that  are  sincere,  search  and  keep 
close  with  Christ,  and  fetch  more  life  from  him,  and  though 
accounted  under  a  covenant  of  works  with  men,  yet  rejoice ; 
you  know  it  is  better  with  you  in  his  sight  And  you  that  are 
weak,  beware  and  take  heed  and  do  not  consider  what  I,  but  the 
Holy  Ghost,  has  cleared  this  day ;  and  as  for  all  them  that  do 
turn  grace  into  lasciviousness,  not  intentionally,  but  practically ; 
not  in  all  things,  but  some  things  ;  consider  this  scripture,  (Jude 
4.)  men  ^ordained  to  this  condemnation."  They  thrive  and 
have  no  hurt,  and  they  joy.  O,  but  they  have  condemnation 
enough  upon  them.  Do  but  consider,  (verse  12,  13,)  "  twice 
dead ; "  dead  in  Adam,  then  quickened  by  Christ  with  common 
gifU  and  graces,  then  die  and  turn  grace  into  wantonness,  for 

VOL.  II.  18 


206  THE  PARABLE   OF 

whom  is  reserved  the  very  blackness  of  darkness  forever.    Th^/ 
bring  in  painted  profaneness. 

Use  3.  O,  take  heed,  then,  lest  you  fall  short  of  Christ  bj 
unl)elicf.  Ileb.  iv.  1.     Christ  must  do  alL     O,  but  take  hee4 
use  means,  and  then  put  the  work  into  his  hands  to  make  faidi 
right.  Ileb.  xii.  1,  2,  <^  Looking  to  Jesus  the  author  and  fiD* 
isher."     Suppose  Christ  was  here  on  earth,  and  thou  shouldst 
beg  it,  would  he  deny  thee  ?    O,  no ;  beg  hard,  therefore,  now. 


CHAPTER  XV. 

showing  tuat  there  is  a  vast  difference  betwixt  a  sin- 
cere christian  and  the  closest  hypocrite. 

Section  L 

Doct,  3.  That  there  is  a  vast  and  great  internal  difference 
between  those  that  are  sincere  indeed  and  the  closest  hypocrites ; 
or  there  are  certain  qualifications  within,  and  operations  of  Grod 
upon  the  souls  of  the  faithful,  which  make  a  very  great  differ- 
ence between  them  and  the  closest  hypocrites. 

For  the  Lord  Jesus  here  sees  the  difference,  and  shows  the 
difference,  though  but  generally,  I  confess,  in  this  verse  :  "  Some 
were  wise,  others  were  foolish."     Wisdom  and  folly  are  different 
rqualities,  and  though  these  keep  their  residence  chiefly  in  the 
'  mind,  yet  the  Lord  never  did  infuse  any  true  wisdom  into  the 
mind  but  there  was  a  great  change  of  the  heart,  nor  never  was 
.  any  man  left  unto  his  own  folly  but  it  did  not  only  argue  an  evil 
I  heart,  but  did  ever  arise  from  thence.  Eph.  iv.  18.     So  that 
Christ  not  only  sees,  but  discovers  to  the  churches,  a  vast  differ- 
ence for  them  to  tiike  notice  of.     I  confess  the  difference  was 
not  only  in  regard  of  open  profaneness,  or  common  conversation 
in  living  like  men  of  the  world,  yet  a  difference  here  there  is. 
For  the  opening  of  this  point,  I  shall  open  these  particulars  :  — 

1.  That  the  Lord  does  make  this  inward  difference. 

2.  That  it  is  so  great  that  the  faithful  do  see  it 

3.  That  it  is  so  great  that  others  can  not  receive  it  when  it  is 
offered. 

4.  That  it  is  so  great  that  they  can  not  understand  it. 

5.  The  reasons  why  the  Lord  makes  this  internal  difference. 
1.  That  the  Lord  does  make  it.     Only  some  scriptures  now, 

(Eph.  V.  8,)  "  You  were  darkness,  now  are  light ; "  (Eph.  ii.  1,) 
"You  were  dead,  now  are  alive."     It  is  true, there  is  a  life 


THE  TEN   VIRGINS,  207 

hypocrites  have  whioh  puis  mucli  ilifFerence  between  them  and 
othurs ;  but  if  that  does,  what  does  the  life  of  Christ  in  a  man 
smJDg  from  the  death  of  every  sin?  Acts  xsvi.  IS.  The 
Lord  turns  not  only  from  "  darkness  to  hght,  Imt  from  the 
power  of  Salan  to  God,"  together  with  which  arises  remission 
of  sins.  What  is  this,  then,  but  a  greater  change  than  from  hell 
to  heaven?  Is  it  not  worse  than  hell  to  be  under  liis,  not  only 
lemptatioDB,  hut  power  'f  And  is  it  not  better  to  be  with  God 
and  be  in  heaven? 

S.  It  is  so  great  that  the  faithful  do  see  it.  I  confess  at  fir<:t 
work  it  is  like  a  confused  chaos  ;  they  know  not  what  to  make 
of  it,  but  aA«rwards  they  can  and  do.  1  John  v.  18,  19.  We 
know  we  are  "  bom  of  God,  free  from  the  dominion  of  sin,"  of 
which  he  speaks,  and  that  the  whole  world  lies  in  wickedness. 
Before  a  man  is  born  again,  he  neee  no  difference  between  him 
and  other  men ;  hut  now  he  doth ;  and  hence  it  is  frequent  in 
Scripture  for  saints  to  eipreaa  their  esperience  of  their  double 
estate,  (Tit.  iii,  2, 3 ;)  and  they  are  commanded  to  try  themselves, 
and  may  not  only  see  Christ  out  of  them,  but  Clirist  in  tliem, 
except  they  be  reprobates,  (2  Cor.  xiii.  5  ;)  and  hence  command 
to  give  thanks  for  this,  (Col.  i.  1'2,  13,)  which  commands,  being 
evangelical,  have  a  power  to  all  the  elect 

3.  It  is  60  great  that  others  can  not  receive  it  when  it  is  offered ; 
they  are  so  for  from  having  it  in  them,  or  counterfeiting,  or 
making  this  inward  work,  that  they  can  not  receive  it,  no,  not 
when  the  Spirit  itself  comes  to  work  it;  (John  xiv.  17,)  "The 
Spirit  of  truth,  which  the  world  can  not  receive."  It  doth  re- 
«circ  prophetical  gifts  and  common  graces  ;  but  there  ia  a  higher 
and  more  divine  work  which  they  can  not  receive ;  (Gom.  viii.  7,) 
^-  It  is  not  subject,  nor  can  be  subject,  to  the  law  of  God,"  where 
Che  holine^  of  God  appears. 

4.  It  is  so  great  tliat  they  can  not  understand  it  what  it  is 
^spiritually,  only  in  fancy ;  (1  Cor.  ii.  1 4,)  "  Neither  can  he  know 
«hem."    And  hence  men  lie  grophig  all  tlieir  life  for  grace,  and 

~;  and  have  not,  because  they  know  not  the  thing  tboy  would 

Mre;  (John  iv.  10,)  "If  thou  knewest,  thou  wouldstask.and  he 

Buld  give-"     A  beaat  can  not  conceive  what  a  life  a  man  leads. 

'.  Now  follow  the  reasons  why  the  Lord  doth  make  this  in< 

d  difference,  or  showing  that  there  is  difference. 


Beaton  1.  In  regard  to  the  infinite  love  of  the  Father,  which 
lie  bears  to  the  meanest  believer  above  the  must  glorious  hypo- 


SOS  THE   l-AKABLK   OP 

crite  that  over  lived.  It  is  an  ererlosling  love,  and  it  is  like  thit 
lovo  lie  beare  toward  his  own  Son.  John  xvii.  16.  Now,  if  ths 
Lord's  love  be  not  common  to  both,  neilher  is  the  work  or  fhiill 
of  his  love  common  in  both,  but  a  great  difference  there  must  be ; 
for  aa  it  is  with  men,  so  it  is  with  the  Lord.  There  ore  three 
expressions  oflove.  1.  Their  looks.  2.  Their  promises  of  love. 
3.  Their  works  of  love.     So  the  Lord  doth,  — 

1.  Create  in  his  people  glorious  apprehe-nsions  of  his  blessed 
face  appearing  in  the  glass  of  the  gospel.   Rev.  xxiL  4. 

3.  The  Lord  mokes  many  promises  of  love  unto  hts  people, 
which  go  to  the  very  heart  to  cheer  them.  Hos.  ii.  14. 

3.  The  Lord  confines  not  his  love  to  looks  and  words,  thongh 
it  is  wonderful  to  have  the  least  of  them ;  but  you  may  read  hifl 
love  in  bis  works  pf_lave.  Now,  those  works  peculiar  to  them 
are,  6rst  and  chiefly,  the  donation  of  Christ,  for  a  man  in  redemp- 
tion  to  a  man  in  vocation ;  and  then  the  pecuhar  fruits  of  thia 
love,  expressed  in  peculiar  operations  upon  the  soul  and  in  the 
sonl,  which  God's  truth  in  the  new  covenant  promises,  and  God's 
faitlifulness  executetb,  (Jer.  xsxi.  33,  and  sxxii.  40 ;)  to  take 
away  the  "  stony  heart,"  to  write  "  laws  in  the  heart."  to  "  pat 
fear  into  (he  heart."  These  are  the  peculiar  effects  of  this  new 
covenant,  and  they  are  operations  in  a  man,  which  only  the  elect 
feel  and  wonder  at  grace  for;  (Eph.  ii.  4,  6,)  "According  to  hie 
great  love  hath  he  quickened  ua  ti^ether  with  him."  TTiere  is 
a  kind  of  resurrection  of  a  man's  soul  when  it  is  broa^t  home 
to  ChrisL  Look  as  the  bodies  of  the  saints  shall  be  different  at 
the  last  day ;  so  when  God  raisoth  their  souls  from  the  dead 
here,  there  is  a  difference  now. 

Jieatoa  2.  In  regard  of  the  death  and  blood  of  the  Lord  JesuB, 
which  was  abed  not  otdy  that  he  might  be  a  God  unto  them,  but 
that  they  might  be  a  "  peculiar  people  "  unto  him,  (Tit.  ii.  14,) 
"  He  gave  himself  for  his  people,"  not  only  to  justify  his  people, 
but  also  to  cleanse  his  church.  Epb.  v.  26,  27.     For  this  has 

I  been  God's  great  plot,  first,  to  perfect  his  people  in  their  head  ; 
and  then,  lest  there  should  be  a  golden  head,  and  feet  and  hands 
of  iron  and  ciny,  and  because  the  church  is  not  found  lovely, 
therefore  the  Lord  makes  it  lovely  by  Utile  and  Uttle  here,  until 
it  "appear  witliout  spot  or  wrinkle"  at  the  last  day.  Do  yoii 
.think,  brethren,  that  Clirist's  blood  was  shed  to  work  no 
hia  [leople  than  in  hj-pocrilea?  Was  it  only  shed  to  lake  awi 
guilt  of  sin  from  God's  sight,  and  then  let  a  man  wallow  in 
rails  of  his  own  heart?  Jt  is  true,  lliere  is  a  work  of  $anctific»- 
Ition  which  hyjKjcrites  have,  which  Christ's  blood  purchases,  for  I 
jhclieve  all  common  mercy  and  patience  comes  by  Christ's  blood. 


THE  TEN  VIRGINS.  209 


^  80  an  oommon  gifU  and  graces ;  but  yet,  beloved,  there  is  a 

vast  difference ;  their  wills  were  never  changed,  though  their 

minds  were  much  enlightened ;  hence  they  sinned  willfully.   The_ 

Lord  never  was  dear  to  them ;  hence  secret  despite  grew  up, 

thai  at  last  they  committed  the  unpardonable  sin.  Hos.  x.  26,  29. 

Reason  3.   Because  those  graces  or  qualifications,  together 

with  the  operations  of  them  which  are  in  the  faithful,  are  the 

same  with  Christ's ;  the  same  in  kind  and  nature;  (John  i.  16,) 

"  From  his  fullness  we  have  received  grace  for  grace."     Hence 

we  are  said  to  ^  bear  his  image  ; "  and  because  it  is  but  little  at 

first,  hence  "from  glory  to  glory."    2  Cor.  iii.  18.     Now,  the 

Lord  Jesus  had  not  only  the  Spirit  which  he  had  without  measure, 

but  also  he  had  many  divine  qualities,  habits,  or  graces,  which 

it  is  blasphemy  to  think  that  they  were  hypocritical  or  common, 

which  the  faithful  receive  from  his  fullness,  and  wherein  they 

are  made,  in  their  measure,  like  unto  him.     So  the  saints  have 

not  only  the  Spirit,  but  also  those  peculiar  operations  of  it 

wrought  in  them  by  the  Spirit,  whereby  they  come  to  be  made 

like  unto  the  Lord  Jesus.     Hence,  as  there  was  an  infinite  dis- 

tsmce  between  the  Lord  Jesus  and  the  best  hypocrite,  so  the 

likeness  that  they  have  of  the  Lord  Jesus  makes  a  difference 

DOW.     And  look,  as  there  is  a  difference  between  a  plant  and  a 

beast,  a  beast  and  a  man,  so  there  is  a  glorious  life  which  saints 

have  begun  here  in  this  life,  which  none  have  but  themselves. 

1  Pet.  V.  10.     They  have  the  "  first  fruits,"  the  which  is  meat 

and  drink,  which  no  man  knows  of  that  lies  in  hypocrisy  and 

sins. 

Beason  4.  If  there  should  be  no  difference,  then  these  evils 
would  follow :  1.  This  lays  a  foundation  of  contempt  of  grace, 
and  of  the  beauty  of  holiness  in  the  hearts  and  lives  of  God's 
people ;  for  look,  as  it  is  in  the  work  of  the  Son  in  redemption, 
if  Christ  should  liave  died  as  much  for  Judas  as  for  Feter,  and 
suspended  the  act  of  faith  to  apply  this  on  the  free  will  of  either, 
then  Judas  had  as  much  cause  to  thank  Christ  for  his  kindness 
as  Peter ;  and  Peter  had  no  more  cause  of  blessing  Christ  for 
his  love  in  redeeming  him  than  Judos ;  and  what  cold  praises 
will  he  then  give  him !  So  if  the  Spirit  of  Christ  shouM  sanc- 
tify or  call  a  saint  no  more  than  a  hypocrite,  then  the  one  has 
no  more  cause  to  be  thankful  for  the  work  of  the  Spirit  tlian  the 
other ;  ami  when  a  man  comes  to  look  upon  the  work  of  the 
Spirit,  and  the  graces  of  it,  there  is  cold  water  ca^it  upon  those  ; 
this  is  no  more  than  what  a  hypocrite  has.  Christ  has  not  only 
redeemed  by  price,  but  also  by  power,  from  tlie  power  of  Sjitan, 
sin,  darkness,  delusion ;  and  not  to  be  thankful  for  this  is  not  to 

18* 


I 


£10  THE   PARABLE   OP 

be  lliankful  for  the  redemption  of  Chriat.  Thou  shall  nev« 
liiLve  it  lli^n  that  dost  despise  tbc  Spirit  of  grace,  wherebj  the 
art  but  commonly  eanctified. 

2.  Bemuse  this  abolishes  the  u^e  of  all  conilitional  promisM 
made  in  tlie  worO  ;  for  you  know  they  are  made  to  some  quali- 
fication or  work  of  the  Spirit  in  a  man,  some  to  mourniag,  pov- 
erty, faith,  hunger,  lostncss,  etc. ;  now,  if  there  should  be  no 
difference  between  seeming  works  in  hypocrites  and  these,  theo, 
1.  The  Irulh  of  the  promises  is  deslroyed ;  for  the  Lord  sailh, 
"  They  that  hunger  shall  be  satisfied."  I  will  nuswer.  Hypocrites 
may  hunger,  and  yet  not  he  »atisHed.  2.  The  use  of  these 
promises  should  he  lost ;  for  why  should  a  man  then  east  liis  sodI 
upon  God's  faithfulness  in  die  promise,  when  it  is  but  commou 
lore  to  him  and  hypocrites  ?  If  it  he  replied,  the  one  has  Christ, 
the  other  not,  I  answer,  it  is  eery  true ;  but  then  I  nsk,  who  ii 
he  a  Christ  to?  It  must  needs  be  (o  a  particular  people  de- 
scribed in  the  word  by  their  peculiar  qualities,  flowing;  from  their 
forms  and  subjects  by  which  they  are  known ;  and  now  con- 
sider, (Rev.  xxii.  19,)  "Is  God  a  God  of  the  dead,  and  not  of  j 
the  living  only?"  ■ 

3.  Because  this  makes  the  moat  holy  men  that  ever  lived  deed*'*  B 
ersofthemselvea  and  others;  only  look  upon  John,  Christ's  belove^  J 
disciple  and  bosom  companion ;  he  had  received  the  anoinling 
to  know  him  that  is  true,    "and  he  knew  he  knew  him."   1 
John  ii.  3.     But  how  did  he  know  that  ?  He  might  he  deceived, 
(as  it  is  strange  to  see  what  a  melancholy  fancy  will  do,  and  the 
eficcta  of  it ;  aa  honest  men  are  reputed  to  have  weak  brainy 
and  never  saw  the  depths  of  the  secrets  of  God.)     What  is  his 
last  proof?     "  Because  we  know  his  commandments,"  i.  e,,  we 
bnve  them  writ  in  our  bearia,  and  keep  them,  though  we  can  not 
fulfill  them,  it  mokes  us  every  way  more  holy.     Christ  doth  not 
keep  them  only,  but  we  through  his  grace  keep  them ;  thus  he 
proves  it  by  a  work  in  him.     Now,  thus  I  reply  :  If  all  works  in 
the  aoula  of  sainla  be  common  to  hypocrites,  then  John  went  f 
upon  false  grounds,  deceived  himself  and  all  that  heard  him,  w 
all  the  churches  that  ever  were  to  this  day. 

Section  III. 

U»e\.   Of  Confat.    To  the  Papists,  who,  in  their  vi 
seek  to  shame  the  churches  of  Christ,  saying,  that  tliey  d 
"  inherent  rigliteousness  or  graces,"  making  a  man  just  by  ti 
righteousneas  of  Christ ;  and  in  the  mean  while  to  remain  '" 
curca-is  or  ghost,  or  a  painted  sepulehei*,  full  of  rottenness  w 


TOE  TEN    VIROINS,  211 

Threeoffourof  these  arcbers  ihat  have  shot  these  arrows  I  have 

Md  with,  whereby  tbey  wound  tlie  heart  of  profession,  and  keep 

tbc  people  in  a  professed  enmily  and  opposition  a^nst  the  ways 

uf  tiod's  graec.     Now,  we  do  not  only  deny  this,  but  we  profess 

ilua  Ibe  Lord  doth  not  only,  out  of  the  rjuhes  of  his  grace,  accept 

iM  in  Christ,  but  out  of  the  same  love  sends  down  the  Spirit  of 

puce,  nol  only  lo  muke  us  civil  and  moraL  or  hypocritical,  but 

■hit  die  Lord  works  I  hereby"  such  a  change  as  is  not  to  be  found 

in  ihe  most  refined  hypocrite's  breatliing.      And  we  profess, 

ibuugh  our  Justification  doth  oot  consist  in  this,  yet  whoever  batli 

Dot  this  is  not  justified  (whatever  he  may  ima^ne)  iu  the  sight 

of  God.     And  tlie  Lord  grant  the  diurches  of  the  Lord  Jesus 

may  never  open  tlie  mouilis  of  thoi'e  blasphemers  of  his  name, 

in  denying  all  righteousness  in  ourselves  at  all ;  deny  it  to  justify, 

deny  it  not  altogether. 

tie  2.  Of  Confut.  Of  an  old  Arminian  error ;  for  they  hold 
xaA  maintain  an  "  inherent  righteousness,"  but  that  there  is  no 
differpnce  between  the  graces  of  believers  and  bypocxites,  only 
in  lUeir  continuance,  and  tliat  is  by  chance,  too,  and  doubtful, 
rii.,  if  they  hold  on,  and  for  this  purpose  cite  many  scriptures, 
ihrve  paseuges  espectally,  that  of  Ezek.  sviii.  34,  "  K  the  righl- 
«cui  man  forsake,"  etc,  which  is  spoken  of  rotten  Fharisaieal 
hypocrile?*  falling  far  short  of  what  the  siiints  have ;  and  the 
parable  of  the  seed,  "  They  all  sprang  up  ;"  where  it  is  manifest 
the  tm\  was  naught,  out  of  which  lliey  ibat  fell  away  did  grow ; 
and,  (ileli.  x,  29,)  "  Blood  wherewiib  they  were  sanctified," 
whirh  U  meant  of  such  as  had  some  inward  enlightening,  and 
buiing  and  external  profession  really  not  in  appearance  only  in 
them,  yet  not  any  saving  and  effectual  work  j  but,  Ibus  by  mak- 
ing grace  common,  they  make  it  vile ;  and  under  a  color  of  mak- 
ing  all  men  watchful,  they  destroy  all  faith  iu  Giod's  faithfulness 
and  promise,  especially  until  a  man  come  (o  die.  Divines  have 
miany  strong  arguments  against  them,  and  show,  however  there 
may  tie  decays,  and  relapses,  and  winter  seasons  of  the  saints,  yet 
ever  tliere  remains  in  them  the  "  seed  of  Gk>d."  1  John  iii.  9  ; 
John  iv.  H.  n.^^c-.-^' 

The  main  ground  of  Ibis  their  conceit  is  double. 
1.  False  observation,  in  beholding  many  fall  off  that  were  u 
ftars,  but  snuffs,  glorious  professors  fur  a  time ;  and  lest  tbe^ 
rhunUl  be  mad  without  reason  herein,  they  search  the  Scriptures, 
wmI  in  four  thousand  years  find  but  four  or  five  that  fall  away ; 
Ikvid.  Solumon.  llymcneus,  Alexander,  and  Demas,  none  of 
"Ich,  tf  examined,  will  serve  llieir  turn.  ^. 

,  A  great  mistake  of  the  work  of  grace,  together  with  their^ 


212  THE   PARABLE   OF 

own  experience,  for  they,  conceiving  grace  to  be  but  a  meas 
thing,  and  not  understajiding  it,  because  they  never  felt  it  in 
themselves,  hence  make  no  ditiference  between  one  man  and 
another,  and  hence  maintain  apostivsy  from  grace.  I  hope  I 
need  not  stir  you  up  to  abhor  this  conceit,  considering  what  has 

[begn  said./  I  grant,  indeed,  a  man  may  fall  away  from  graoe> 
considering  grace  without  Cln-ist  to  keep  it.  But  yet  it  is  in  it- 
self such  a  living  fountain,  as  in  itself  does  not  perish,  though  ii 
may ;  and  in  respect  of  Christ,  it  can  not. 

Object.  Did  not  Adam  fall  from  all  his  grace  ? 
Atis,  Yes,  because  he  had  neither  the  covenant  of  grace,  nor 
the  Spirit  of  grace,  nor  power  of  grace  to  support  and  keep  him ; 
but  it  is  Grod's  covenant  now  to  write  his  law,  to  put  his  fear  in 
the  heart,  never  to  depart,  and  to  give  the  Spirit  of  Christ,  who 
is  now  risen  from  the  dead.  "Because  I  live,  you  shall  live 
also,"  (John  xiv.  19,)  and  "power  to  keep  us."  1  Pet.  i.  5.  So 
that  though  it  is  Christ  that  keeps  a  man  from  falling,  yet  the 
truth  is,  he  that  does  fall  from  grace,  as  though  it  was  a  common 
fading  thing,  or  does  fall  from  Christ,  he  never  had  Christ  at  all ; 
(John  iv.  1 4,)  "  The  water  that  I  shall  give  shall  be  a  spring 
of  living  water,"  not  of  dead  graces,  yet  quickened  by  the  Spirit, 
and  helped  continually.  And  it  is  kept  till  life  of  glory  comes, 
where  it  is  swallowed  up  in  the  ocean  of  {Kirfection. 

Use  3.  Hence  we  see  the  difference  between  the  graces  of 
hypocrites  and  saints  does  not  only  lie  in  the  efficient  cause,  viz., 
the  Spirit  of  Christ  barely  considered  in  itself,  for  then  there 
should  be  no  difference  at  all ;  for  there  are  not  two  Spirits,  and 
the  same  Spirit  that  works  in  the  faithful,  the  same  Spirit  is  in 
the  unfaithful  to  work  many  strange  works  in  them.  1  Cor.  xii. 
3,  4.  Neither  does  supernatural  power  of  the  Spirit  distinguish, 
(I  mean  that  which  is  above  the  strength  of  nature,  not  that 
which  is  above  the  use  of  nature ;  for  nature  crooks  all  God's 
works  to  itself,)  for  the  gifts  of  prophecy  and  common  joy  are 
above  the  strength  of  mere  nature,  but  the  difference  lies  in  the 

.  work  it.self.  As  it  is  in  creation,  the  least  spear  of  grass  has  the 
same  power  to  make  it  that  made  heaven  and  angels ;  is  there 
no  difference  then  ?  Yes,  it  lies  in  the  very  work  or  effect  of 
that  power.  And  as  it  is  in  a  cedar  and  a  fly,  there  is  more 
excellency  in  the  former,  in  some  respects,  but  the  latter  has 
another  life,  which  the  other  has  not ;  so  the  meanest  believer  is 
better  than  the  most   glorious  hypocrite.  /And  look  as  it  was 

I  With  Saul,  when  he  was  anointed  king,  there  was  a  new  spirit 

»  came  upon  him,  the  spirit  of  a  ^ing,  which  common  subjects  had 
not;  so  when  God  nuikes  us  kings  and  priests  unto  Christ,  there 


THE   TEN   YIROINS.  218 

comes  another  spirit  upon  us,  which  common  men  have  not.  I  know 
there  is  the  Spirit  itself  in  the  saints,  as  it  is  not  in  other  men. 
Bat  how  is  it  there  ?    I  know  it  is  there  by  faith,  but  not  only  b^ 
this,  butby  certain  peculiar  effects  which  are  not  in  other  men 
Aa  iris  with"  the  soul,  it  is  in  the  body,  hence  works  a  life  whic 
is  not  in  any  brute  creature ;  so  it  is  here.     And  hence  it  is  sai 
"The  world  can  not  receive  it.*yjohn  xiv.  17.    Mai.  iii.  2,  8, 
**  Who  is  able  to  bear  his  coming  r  because  he  comes  to  purif 
etc  /TTet  still  the  Spirit,  barely  considered  in  itself,  puts  no  dif- 
ference, unless  it  be  in  respect  of  the  work  itself.     O,  therefore, 
look  to  it,  do  not  say,  I  have  now  the  Spirit  and  Christ    But  what 
does  Christ  work  there  ?    John  xv.  1,  2.     There  are  but  two 
sorts  of  branches  there,  fruitless  and  fi*uitful ;  the  difference  is 
in  the  very  fruits  of  them,  etc. 

Use  4.  O,  then  terror  to  them  that  content  themselves  with 
oomdion  works,  and  so  think  their  estates  good.  You  have  been 
terrified,  confessed,  and  repented ;  Judas  did  so.  You  have  re- 
formed many  things,  and  take  delight  to  draw  nigh  to  Grod  in 
ordinances;  those  hypocrites  did  so.  Isaiah.  You  have  had 
great  ravishments,  and  seen  the  glory  of  heaven,  of  saints; 
Balaam  did  so.  You  have  beheld  and  seen  the  Lord  Jesus,  as 
if  present  on  earth ;  many  saw  him,  heard  him,  and  were  lifted 
up  to  heaven  by  him,  and  shall  see  him  at  last  in  glory  indeed. 
O,  but  my  desires  are  good ;  many  shall  seek  and  not  enter.  O, 
therefore,  consider  of  your  estate,  and  tremble,  and  set  before 
thee  all  the  mercy  the  Lord  embraceth  his  people  with ;  and  say, 
O,  that  mercy  for  me ;  and  follow  him  till  he  lias  done  it. 

Section   IV. 

Use  5.  Hence  it  may  appear  that  the  true  believer  may  know 
the  blessedness  of  his  estate,  by  the  peculiamess  of  a  work 
within  him.  For  if,  indeed,  there  should  be  no  difference  be- 
tween those  graces  that  be  in  hypocrites  and  in  saints,  if  no  dif- 
ference between  love,  and  faith,  and  desire  in  one,  and  that  which 
is  in  another,  then  none  could  know  the  ble:*sednes8  of  their 
estates  by  any  work  ;  but  seeing  that  the  Lonl  has  made  a  vast 
and  a  known  difference,  so  that  God  knows  it,  and  themselves 
know  it,  as  has  been  proved,  and  nil  the  worid  might  know  it, 
but  that  they  want  eyes  to  see  men's  hearts,  and  they  sliall  know 
it  at  the  last  day  to  their  eternal  anfruish,  **  when  the  hidden  things 
of  darkness  "  and  the  "  secrets  of  all  hearts  shall  be  opened ; " 
then  it  must  needs  follow,  from  Ihe  knowledge  of  such  a  work,  a 
man  may  conclude  his  blessed  and  safe  estate.     By  work  I  mean 


214  THE   PARABLE   OF 

no  Popish  goo<l  work,  nor  consider  a  work  without  a  pecoliar 
word  of  promise  made  thereunto.  If  we  should  ask  a  woman 
married  to  another  husband,  how  she  knows  such  a  one  is  her 
husband,  she  would  manifest  it  by  those  peculiar  acts,  or  works, 
or  manifestations  of  a  husband  to  her.  She  has  known  he  has 
forsaken  great  offers,  and  come  to  her.  Her  heart  was  most 
opposite,  was  at  last  overcome  to  forsake  all ;  then  thej  entered 
into  a  peculiar  bond  of  covenant,  so  that  thej  can  not  part ;  and 
though  they  do  depart,  yet  they  stay  not  long ;  so  here.  If  yoa 
■should  have  asked  the  Israelites  how  they  did  know  they  shmdd 
be  saved  from  the  destroying  angel,  —  Why,  the  Lord  has  prom- 
ised to  save  us.  You  that  do  what  ?  That  ^^  sprinkle  the  door 
posts  with  the  blood."  So  the  destroying  angel  of  Grod's  pres- 
ence shall  destroy  millions  of  people,  and  that  in  the  night  time, 
when  they  least  suspect  it.  Notwithstanding  ail  deliverances, 
miracles,  plagues,  and  repentances,  shall  you  be  preserved? 
Yes ;  the  Lord  has  promised  it  and  revealed  it.  To  whom  ? 
To  them  that  have  their  door  posts  sprinkled  Mrith  Christ's  blood, 
apprehended  by  the  work  of  faith.  Rom.  iii.  24,  25 ;  Heb.  x.  22. 
If  one  should  have  asked  the  Lord  Jesus  himself  whom  he 
loveth,  he  would  (John  x.)  answer,  "  his  sheep,"  for,  "  for  them 
he  lays  down  his  life,"  be  they  feeble  or  strong.  If  one  should 
ask,  further,  who  are  his  sheep,  he  would  describe  them  by 
several  properties,  as  he  has  done,  John  x.  Such  as  "  know 
me,"  as  "  hear  me "  only,  as  "  follow  me."  So,  if  you  ask  a 
believer  tliat  question.  How  do  you  know  you  are  loved  ?  it  is 
good  to  answer  with  Christ,  I  am  his  sheep,  for  whom  he  has 
laid  down  his  life,  when  I  was  lost  and  went  astray.  But  how 
do  you  know  tliat  ?  Is  he  now  to  answer  like  Christ ;  by  these 
properties  wrought  in  me,  or  no  ?  If  you  say,  No ;  because  all 
these  a  hypocrite  may  have;  then  the  Lord  Jesus  has  done 
very  weakly  in  describing  his  own  sheep  by  such  properties  to 
be  his,  which  discover  them  no  more  than  so.  It  is  true,  a 
hyiKJcrite  has  something  like  all  these,  but  not  these  indeed.  If 
you  say,  Yes ;  then  a  man  may  know  his  blessed  estate  by  these. 
The  promises;  (Prov.  viii.  17,)  "I  love  Wiem  that  love  me." 
But  how  do  you  know  you  love  the  Lord  ?  There  is  the  ques- 
tion. If  Satan  and  blind  carnal  reason  ask  this  question,  you 
will  be  filled  with  accusations,  and  never  satisfy  them ;  for  he 
that  accused  Job  to  God*s  face  will  much  more  to  their  own 
faces  accuse  saints  of  hypocrisy.  If  unchantable  men,  that 
never  had  the  love  of  Christ  abiding  in  their  hearts,  you  will 
never  satisfy  them.  But  if  the  Lord  ask  the  question  in  his  word, 
hold  there ;  and  the  work  is  so  clear  that,  though  there  has  been 


THE  TEN   VIRGINS.  215 

mach  decay,  yet,  after  recovery,  the  soul  dares  eye  the  Son,  and 
say,  **  Lord,  thou  knowest  all  things,  thou  knowest  that  I  love 
thee."  John  xxL  17.  Hence  hy  this  work  you  may  come  to 
know  your  safe  estates  _ 

1.  A  man  may  know  his  hlessed  estate  in  respect  of  time  past,  I 
by  a  work,  i.  e.,  with  a  word  or  promise  made  to  it,  and  the  Spirit  I 
revealing  of  it,  viz.,  the  everlasting  thoughts  and  election  of  God  I 
toward  him.  Bom.  viii.  28,  "  Them  that  love  God,  who  are  J 
called  according  to  his  purpose,"  notwithstanding  all  their  mise- 
ries and  sins  ;  yet  love  him,  and  so  "  called  according  to  his  pur- 
pose," for  so  Uie  apostle  raises  up  his  thoughts.  I  know  the 
world  is  full  of  want  of  love,  and  think  it  easy  so  to  do ;  and 
like  the  devil,  are  very  kind  to  the  Lord,  as  they  think,  while  the 
Lord  pleases  them ;  who  yet,  when  the  time  of  patience  is  out, 
shall  be  eternal  blasphemers  of  him.  But  there  is  such  love 
whereby  saints  may  raise  up  their  hearts  thus  to  see  God's  love ; 
(1  Thess.  L  4,  5,)  "  Knowing  your  election  of  God."  How  so  ? 
Imn\ediately.  Some  divines  think  angels  see  it  not  so,  and  that 
it  is  p^^^uliar  to  God  so  to  do,  but  mediately ;  for  our  word  came 
in  power  and  in  much  assurance,  to  ma^  you  enlarged  for  God, 
to  turn  yon  from  idob  unto  God  ;  and  to  wait  for  Christ  in  heav- 
en, seeing  him  here  but  as  in  a  glass.  And  by  the  same  Spirit 
Paul  saw  it ;  by  the  same  Spirit  they  might  much  more  see  it ; 
and  so  the  elect  may  see  it  And  if  experience  may  be  added 
to  the  truth,  how  many  of  Grod's  people  daily,  knowing  their 
work  of  vocation  and  glory,  ascend  from  these  lower  stairs  of  the 
Lord's  ladder  to  the  highest  of  election,  and  there  are  swallowed 
up  with  eternal  wonderment,  filling  their  hearts  with  that  joy  and 
peace,  that  the  weak  tabernacle  of  fiesh  and  blood  can  not  bear 
the  weight  of  that  glory  long ;  that  by  works  see  the  promise, 
and  by  the  promise  of  love  behold  eternal  thoughts  of  love  ;  and 
hence  promises  are  said  to  be  given  to  saints,  "  before  the  world 
began."  Because  promises  to  them  that  thirst,  mourn,  believe, 
etc,  are  not  bare  words,  but  eternal  counsels,  in  which  you  see 
God's  purpose.  > 

2.  In  respect  of  time  present,  by  it  we  know  our  present  unioiH 
to  the  Lord  Jesus  ;  (1  John  ii.  4,)  "  He  that  saith  I  know  him,  l 
and  keeps  not  his  commandments,  is  a  liar."^    Yes,  that  Ls  true"^ 
negatively ;  but  may  a  man,  ought  a  man  to  see  or  know  his    ■ 
union  positively  by  this  ?     Ans.  verse  5,  Many  said  they  did 
know  and  love  the  Lord ;  but  he  that  keeps  his  word,  (),  they 
are  sweet !     It  is  heaven  to  cleave  to  him  in  every  command,  it 
is  death  to  depart  from  any  command.     "  Hereby  we  know  that  i 
we  are  iu  him."     If  it  were  possible  to  ask  of  angels  how  they  ^ 


216  THE   PARABLE  OF 

know  they  are  not  devilsy  thej  would  answer.  The  Lord's  wiO  if 
ours ;  so  here,  how  do  jou  know  jou  have  not  the  nature  of 
devils,  and  so,  in  state  of  devils,  bound  there  till  the  judgment 
of  the  great  day  ?  Because  God  has  changed  our  vile  natures, 
id  made  our  wills  like  unto  his  glorious  will,  etc.  So  for  for- 
iveness ;  (Luke  viL  47,)  ^  Much  is  forgiven  her,"  etc 
3.  In  respect  of  the  state  of  glory  for  time  to  come.  We 
^may  know  our  blessed  estate  by  a  work ;  (1  Cor.  ii.  9,)  **  Eye 
not  seen  what  the  Lord  has  prepared  for  them  that  love  him ;  ** 
(Ps.  xxxL  19,)  ^  O,  how  great  is  thy  goodness  laid  up  for  them 
that  fear  thee  I"  (2  Cor.  v.  3,)  "If  clothed  with  ChrLrt,"  wh^e 
Christ ;  (verse  5,  6,)  "  He  has  fitted  us  for  this,  and  given  the 
earnest  of  the  Spirit,"  which  (Rom.  viii.  23)  "  are  first  fruits 
of  glory,  therefore  we  are  confident." 

Object  But,  if  you  look  to  yourselves,  you  will  have  peaee 
to-day  and  sorrow  to-morrow. 

Nay,  we  are  always  confident ;  and  yet  Paul  did  not  now  go 
on  in  a  covenant  of  works.  Now,  whether  a  man  first  comes  to 
know  his  estate  by  a  work,  word,  and  spirit,  so  that  there  are 
three  things  to  evidence  our  happy  estate,  or  whether  two  things 
only,  viz.,  a  general  word  and  spirit,  I  intend  not  to  dispute,  be- 
cause it  makes  nothing  against  the  truth  in  hand.  Only  this  I 
say ;  it  is  very  dangerous  to  "  limit  the  Holy  One  of  Israel," 
especially  in  his  freedom  of  working,  to  breathe  light  and  life, 
and  divine  consolation,  when,  and  by  what  means  and  promise, 
and  in  what  measure  he  will.  Christ,  when  he  was  here  on 
earth,  would  say  sometimes,  "  Thy  sins  are  forgiven,"  (Matt  ix. 
2  ;)  sometimes,  "  Be  it  unto  thee  as  thou  believest,"  (Matt  ix. 
28,  29  ;)  nay,  "  Be  it  unto  thee  as  thou  wilt"  Matt  xv.  27.  If 
in  these  inferior  things,  much  more  in  greater.  Christ  is  now 
gone,  and  we  have  no  immediate  speech  with  him,  but  in  his 
word,  and  he  is  free  to  speak  to  his  people  according  as  he 
pleases,  and  when  they  need.  And,  therefore,  let  me  entreat 
you,  bretliren,  to  be  wary  in  your  speeches  in  dashing  all  prom- 
ises in  pieces.  What  Christian  heart  can  see  God's  truth  man- 
gled, without  being  angry,  and  mouniing  for  the  hardness  of 
men's  hearts  ?  The  Lonl  has  spoken  peace  to  some  men's  hearts 
thus,  he  that  is  lost  shall  be  found ;  **  He  that  believes  in  me 
shall  never  hunger,  and  he  that  comes  to  me  shall  never 
thirst;"  and  seeing  this,  they  conclude  (the  Lord's  Spirit  help- 
ing them,  for  sometimes  they  can  not  do  it)  peace.  For  the 
major  is  the  word,  the  minor  experience,  and  the  conclusion  the 
Lord's  Spirit's  work  (luickening  your  spirits  to  it  Now,  say 
some,  how  do  you  know  this  ?    Thus  you  may  be  nustaken,  for 


THE   TEN   VIRGINS.  217 

Bumj  have  been  deceived  thus.  Grant  that,  and  shall  a  child 
not  take  bread  when  it  is  given  him,  though  dogs  snatch  at  it  ? 
What  should  one  do  then  ?  Bring  their  work  to  the  light,  to  the 
trial  of  the  word,  which  jou  know  does  but  two  things. 

1.  Shows  what  Grod  is.     And, — 

2.  What  man  is,  and  so  discovers  and  describes  all  hypocrisy 
of  men,  and  all  grace  of  men  ;  now,  if  it  will  not  bear  the  trial 
of  the  word,  convince  them  they  have  gone  on  in  a  covenant  of 
works  indeed.  But  if  it  will,  hold  there,  take  heed  then  of  false 
witness  against  the  truth  of  God ;  so  that  do  not  condenm  the 
work  of  Christ  in  any  man,  where  it  is  of  the  right  stamp,  and 
has  Christ's  image  upon  it,  and  so  pluck  men  from  their  claim  to 
Christ's  love  revealed  in  his  promise.  But  learn  to  difference  it 
once,  and  then  I  am  persuaded  the  sad  differences  that  begin  to 
appear  would  soon  be  ended  among  all  them  that  love  the  truth 
in  Christ  Jesus ;  (2  Pet  i.  4,)  "  Whereby  are  given  to  us,  that 
have  precious  faith,  exceeding  great  and  precious  promises." 
The  Lord  gives  little  to  his  people.  O,  but  he  gives  them  rich 
promises  ;  bonds  and  bills,  and  writings  to  show  for  rich  grace, 
and  riches  of  glory,  and  riches  of  peace.  O,  but  these  promises 
hypocrites  may  have ;  they  may  be  lost,  and  hunger  and  thirst, 
and  beUeve.  What  as  those  do  that  have  their  interest  in  these 
promises  ?  Why  they  are  called  "  precious  promises "  ?  Pre- 
cious promises  are  not  common  things.  Precious  promises  are 
not  the  portion  of  a  base  world.  Precious  things  God  never 
gives  to  dogs  ;  and,  believe  me,  you  may  come  to  know  the  price 
of  them  in  the  times  of  your  horror  on  death  bed,  that  account 
them  common  now.  O,  but  many  rest  on  promises  without 
Clirist.  That  is  all  one  ;  the  faithful  by  them  come  to  partake 
of  the  divine  nature  of  Christ,  of  his  Spirit,  of  divine  consola- 
tions, peace,  grace ;  and  this  is  not  building  on  a  work,  or  resting 
on  a  bare  promise,  when  it  carries  you  to  Christ  and  the  ever- 
Lkiting  embraces  of  him.  It  is  no  matter  what  promise  gives 
peace,  so  long  as  it  lands  us  in  Christ.  And,  therefore,  a  man 
may  know  his  blessed  estate  by  a  work  ;  only  let  me  put  in  three 
cautions. 

1.  Take  heed  you  do  not  in  your  judgment,  or  in  your  prac-  \ 
tice,  go  about  to  move  the  Lord  to  love  you  by  your  works, 
though  it  be  of  his  making];.  For  all  works  are  fruits,  no  causes 
of  the  Lord's  love ;  for  this  is  Popery,  indeed,  and  it  is  hypoc- 
risy. /Ih.  Iviii.  3,  4,  "  Why  have  wo  fastod,  and  prayed,  nnd_ 
delighted  to  draw  near  unto  God  ?  "  etc.  But  look  upon  the  work 
and  promise,  and  be  the  more  vile  in  thine  own  eyes,  that  the 
Lord  should  promise,  or  do  any  thing  for  thee.  So  that  when 
▼OL.  n.  19 


I 


I 


yoo  fed  any  sBving  work,  go  not  to  God  with  espectation  of 
tuiy  good  in  the  name  of  that  work,  but  in  ihe  name  of  that  free 
grace  and  faJthfulnes:  of  God,  which  baa  moved  him  to  make 
BUch  precions  prombea  to  such  as  tho^  are  that  have  it.     ''  Hast 

\  thou  Dot  ^d,  Solomon  aliaJl  reij:^?"  1  Kings  i.  13.     So  here. 
I      2.  Take  heed  you  do  not  sit  down  contented  with  the  work, 
I  and  quiet  youreelves  with  that,  never  looking  to  behold  his  face 
I  that  gave  ii,  that  wrought  it.     The  "  poor  blind  man  "  (John  ix.) 
/"had  a  mighty  cure  upon  him,  and  some  seed  of  faith ;  the  Lord 

/    wrought  the  work,  but  hid  himself,     lie  wondered  at  the  great 

'    change,  was  affected  with  his  love  ;  at  last  the  Lord  Jesus  conies 
himself,  "  Doat  thou  believe  ?  saiih  he.  Lord,  who  ia  he  ?  I  am 
he.     Then  he  worshiped  him."    Verses  35-37.     So  it  ia  with 
the  Lord  in  bis  way  of  working  grace.     O,  therefore,  long  la 
see  him  here  in  his  ghtss,  and  in  glory,  in  his  face  folly.     Tmlf 
there  is  no  work  of  Christ  that  is  right,  hot  it  carries  the  soul  14u. 
long  for  more  of  it,  and  to  be  with  him  that  has  done  it.     Maitf.^ 
Christians,  when  they  have  the  work,  mn  away  with  it  as  a  gow 
sign,  and  look  to  the  promise ;    O,  but  long  not,  look  not  f 
behold  the  Lord.     "  Do  ye  thus  requite  the  Lord,  0  ye  foo 
ieh  people  and  unwise?"     Were  it  not  enough  that  your  «■ 
make  ?  but  will  you  make  works  and  promises  also  a  partilic 
wall  between  the  Lord  and  your  soola?     I  profesa  the  Lord  wi 
fire  such  work  about  your  ears,  and  dry  up  all  your  pits,  th: 
you  may  long  for  to  drink  out  of  the  well  uf  life  it^lf.     And 
IB  a  black  mark  of  unbelief  that  shall  keep  thee  from  rest.  Ueb^ 
iv.  3,  10,  11.     0,  but  when  yon  long  to  see  him  ;  ■'O,  whes 
shall  I  appear  before  God  ?  "  Pe.  Ixiii.  2-4.    Then  the  Lord  wift 
I      fill  thee.     As  leaden  rings  with  a  pearl,  so  promises  and  Chrigt 

V  put  together  (not  divided)  are  exceeding  precious. 
y"  3.  Do  not  look  to  see  the  work  or  promise  yours,  nor  receirt 
Wiy  consolation  from  either,  unless  the  Lord  appeju-  in  boA. 
John  1. 16,  "  They  shall  bear  my  voice  ;  "  for  so  most  men  bring 
home  human,  not  divine  consolation  from  a  work.  But,  O,  fetck 
it  from  heaven :  as  in  Peter's  redemption.  Acta 
BOn,  and  others  tell  you,  and  yet  you  are  full  uf  fears  and  doubtflt; 
and  thou  crieal.  Lord,  persuade  me.  Lord,  persuade  me 
hold  you  here,  now  you  are  where  you  ought  lo  be.  I 
thiuk  Christ  is  filled  willi  grace  and  life  for  you,  and  nc 
consolation  for  you  too  ?     Only  use  means,  and  so  look 


I 


Sectios  V. 


O,  therefore,  content  not  yourselvea  with   any  hopes  yoi 
'    is  right,  until  you  find  this  difference ;  for  the  Lord  spealti 


3 


THE   TEN    VIRGINS.  219 

peaw  only  lo  his  people,  and  his  people  are  differenced  from  all 
oiliprs.      Hence  hovr  can  you  say  peace  is  youra,  till  this  be 
dcaT«(t  up  unio  jou  ? 
Ri        I  shall  speak  to  two  sorts  of  people. 

U^,  1.  Those  that  content  Ihemselvea  with  any  thing  that  may 
^^H^  and  quiet  conscience,  any  slight  work,  any  poor  desires,  any 
l^fcdge  faith,  any  moral  performances,  any  gronndleaa  conjectures 
iriH  serve  their  turn.  And,  being  full,  they  can  hear  all  ser- 
mons, no  winJ  will  shake  ihem,  no  searching,  threatening  Inilha 
concern  them ;  they  are  all  so  good,  that  they  think  the  Lord 
means  not  them.  Well,  I  say  no  more  to  you  bul  tliis  :  Know  it, 
that  the  time  is  coming  ibat  the  Lord  Jesus  will  try  you,  and 
examine  you  to  the  very  bran  ;  and  will  descry  all  thy  paint, 
snd  open  all  iby  lusts  and  thoughts ;  and  thy  nakedness,  and 
shame,  and  confusion  shall  be  seen  of  all  the  world. 

2.  Those  tliat  content  themseh-es  with  the  revelation  of  the 
Ixtrd's  love,  without  the  eight  of  any  work,  or  not  looking  to  it.  ■ 
I  desire  the  Lord  to  reveal  hbnself  abundantly  more  and  more, 
lo  all  that  have  the  Lord  savingly  revealed  unto  them.  For 
tliis  is  the  misery,  Christ  is  a  hidden  thing,  and  so  ia  his  love. 
Yet  consider, — 

I.  God  reveals  not  his  love  to  any  hypocrite,  but  to  his  peo- 
ple that  have  a  work  far  beyond  them. 

^  2.  That  ibe  testimony  of  the  Spirit  does  not  make  a  man  a 
Christian,  but  only  evidenceth  it.  As  it  is  the  nature  of  a  wit- 
ness, not  to  make  a  thing  to  be  true,  but  lo  clear  and  evidence 
it.  And.  therefore,  whether  the  Spirit  in  the  first  or  second 
place  dears  God's  love,  I  dispuie  not,  because  it  is  doubtful ; 
yet  be  sure  you  find  out  the  difference,  viz..  some  work  in  you, 
that  no  hypocrite  under  heaven  has.  Else  what  peace  can  you 
have? 

1.  Hereby  you  come  to  prevent  the  strongest  delusion  that 
Satan  lius  lo  keep  men  in  bondage  to  himself,  viz.,  to  give  men 
great  peace,  and  sometimes  great  ravishment,  while  they  are  in 
their  gins,  that  so  he  may  harden  Ihem  there  still.  Luke  xi.  21. 
Now,  by  taking  this  course,  and  going  to  Christ  to  untie  the 
knots  of  Satan,  you  do  now  undermine  the  main  plot  of  Satan, 
you  break  bis  bead,  having  recourse  to  Christ  to  do  this.  His 
poKcy  is,  let  your  heart  alone,  let  Christ  alone  with  that.  But 
now  yon  may  be  sure  all  your  consolaiion  is  of  the  right  make. 

2.  Otherwise  you  quench  the  Spirit,  and  resist  the  testimony 
of  the  Spirit,  at  least  one  great  part  of  it.  For  the  Spirit  when 
it  does  came  to  witness  God's  love,  it  answers  all  the  doubts  and 
objections  of  the  soul  that  it  had  before.     Now,  the  great  doubtm 


220  TEE   PARABLE   OF 

f  Sod's  people  is  not  only,  Am  I  eleL-lei  am  I  justified  and 
^plcil  ?  but,  Am  I  called,  am  I  s»iictifio<I,  are  not  my  desires, 
fitith,  my  love  counterfeit,  which  I  may  hare,  and  yet  go  lo 
?  Now,  the  Spirit,  when  it  comes,  eleore  flJl  doubts,  not  fully, 
gradually  J  tor  it  is  the  most  clearing  witness,  and,  therefore, 
hn  siv.  18i-20,)  "  At  that  day  you  shall  know  that  1  am  in 
,  and  you  in  me,  ami  I  in  the  Father."  /  The  Spirit  does  not 
/  Bay,  Christ  is  out  of  you  in  heaven,  preparing  and  intet^ 

ceding  J  but  in  you,  sanctifying,  preparing  thee  for  glory,  that 
^art  a  vessel  of  glory ;  /"  and  you  in  me,"  by  faith,  by  lore,  de- 
^tte,  etc.  Now,  when  a  man  shall  say,  I  look  to  no  work,  but 
only  for  the  Spirit  to  reveal  the  Lord's  love  ;  in  seeming  lo  de- 
sire the  Spirit,  he  doth  resist  the  Spirit  of  Goil. 

3.  Otherwise  you  shall  be  deprived  of  all  that  abundant  con- 
eolation  which  the  word  holds  out  before  you.  For  suppose  yon 
aay,  I  look  not  to  the  work  of  God  in  me,  to  receive  any  conso- 
lation from  that,  or  any  promise  made  to  that ;  I  look  only  to  tbe 
revelation  of  the  Spirit 

Am.  1.  There  is  never  a  promise  but  the  Comforter  b  in  it, 
aad  they  are  given  for  that  end,  to  give  strong  consolation  ;  now, 
if  you  look  to  no  work,  nor  no  conditional  promise,  nor  to  find 
the  condition  in  you,  (wliicb  yet  Christ  must  and  doth  work,) 
Lord,  what  abundance  of  sweet  peace  do  you  lose  1  Rev.  vii. 
17,  The  Lamb  leads  them  to  the  "living  fountain  of  waters, 
and  God  wipes  away  all  tears,"  And,  for  aught  I  know,  yon 
shall  die  for  thirst  that  refuse  lo  do  it.  "  O,  slow  of  heart  to 
believe  all  that  the  Scriptures  have  writ" — all  that  God  has 
spoken.     Ought  you  not  thus  lo  be  comforted  ? 

But,  2.  If  you  look  to  a  Spirit  without  a  work,  whilst  you  do 
seek  consolation  from  the  Spirit,  you  can  not  avoid  tbe  condem- 
nation of  the  word.     You  saj,  tbe  Spirit  bas  spoken  peace  to 
you.     But  do  you  love  Christ  ?     I  look  not  to  that,  but  to  the 
Spirit.     Why.  the  word  sairh,  "  He  that  loves  not  him,  let  him 
be  anathema."     So,  is  the  league  between  your  sins  and  yotu    , 
souls  broken  ?     Ant.  I  look  not  to  that.     AVhy,  John  saith,  "  H«  J 
that  commitletb  sin  is  of  the  devil."  1  John  iii.  8,  9.     Are  JM^I 
new  creatures  ?    I  look  not  to  that.    Why,  the  word  siuth,  "  Ui»*  ^ 
less  you  be  bom  again,  you  can  not  enter  into  the  kingdom  of    ' 
God."     And  the  Lord  knows,  but  on  your  deatb  beds,  thus  Satan 
may  assault  you,  and  then  will  the  Lord  say.  Nay.  look  to  your- 
self.    The  word  shall   be    Belshaxzar's  terror.     Consider  P». 
xxxii.  1,  2. 

4.  Look  to  it,  else  you  shall  be  deprived  of  further  manif«« 
tation  and  communion  with  the  Lord  Jesus.     The  Lord  r 


THE  TEN   VIRGINS.  221 

not  all  of  himself  at  once ;  the  day  dawns  before  the  sun  riseth, 
and  there  is  a  further  manifestation  of  the  Lord  in  this  life  to 
his  people,  not  for,  but  when  they,  indeed,  maintain  such  works 
before  him  ;  (John  xiv.  21,)  "  I  will  manifest  myself  unto  him/* 
How ?    O,  saith  Christ,  *' Til  come  and  sup  with  him." /  Never! 
think  the  Lord  will  dishonor  himself  so  far  as  to  come  into  a  \ 
filthy  heart.     Sin  does  and  will  grieve  God's  Spirit,  that  he  will  I 
only  accuse,  not  speak  peace  to  you,  till  all  is  mended.  J 

5.  Else  you  may  fall  everlastingly  away,  as  those,  (Heb.  x. 
29,)  They  had  "  received  the  knowledge  of  the  truth  and  were 
sanctified,"  but  their  wills  and  hearts  never  changed.  O,  take 
heed  there  be  left  "only  a  fearful  looking  for  of  vengeance." 
You  stand  on  the  brim  of  destruction  every  moment  that  do  it 
not.  For  it  is  plain  hypocrisy  not  to  bring  works  to  the  light ; 
it  is  not  ceasing  to  go  on  in  a  covenant  of  work.  John  iii. 
20.  And  if  the  Lord  does  love  you,  and  you  will  not  take  the 
counsel  of  the  word,  the  fire  of  the  Lord  shall  try  you.  And 
when  that  comes,  and  conscience  shall  ask,  Wherefore  comes  all 
this  great  evil  upon  me  ?  when  your  miseries  shall  be  great,  O, 
it  shall  be  said.  This  was  because  I  loved  not  the  Lord,  I  forsook 
the  Lord,  etc.  O,  therefore,  look  to  the  Lord  now  to  cleanse 
vou  !  Zech.  xiii.  9. 

Object,  It  is  true  there  is  a  difference ;  but  is  it  possible  to 
know  it,  seeing  that  a  false  heart  may  go  so  far  ?  especially  to 
know  it  in  itself? 

Ans,  It  is  true,  it  is  difficult  for  men,  ministers,  or  angels  to 
reveal  it ;  yet  it  is  easy  for  the  Lord  Jesus  to  reveal  it,  and  this 
ho  does  do.  This  light  discovers  hidden  things  as  they  are ;  his 
*•  Spirit  leads  unto  all  truth."  And  this  is  a  peculiar  privilege 
anil  honor  as  for  God  to  know  ;  so  they,  partaking  of  the  divine 
nature,  for  them  to  know  their  own  hearts.  Jer.  xvii.  9.  And 
although  it  be  an  easy  thing  for  hypocrites,  that  never  knew 
what  grace  meant,  to  be  mistaken,  yet  after  the  Lord  has  made 
it  known  to  the  elect,  it  is  no  easy  matter  to  deceive  them.  As 
it  is  with  apothecaries,  that  know  when  they  meet  with  counter- 
ff  it  drugs  ;  or  jewellers,  that  know  the  difference  between  Bris- 
tol stones  and  pearls.  As  the  blind  man  saith,  "  Whereas  I  was 
blind,  now  I  see ; "  so  I  was  dead,  now  behold  I  live.  "  Old 
things  are  passed  away,  all  things  are  become  new."  1  Pet  ii.  9. 
They  an?  "  called  out  of  darkness  into  marvelous  light."  If 
they  could  not  know  a  difference,  why  would  the  Lord  command 
them  to  add  one  grace  to  another,  and  "  grow  in  grace"  ?  May 
they  not  well  reply,  Alas  I  Lord,  I  know  not  trash  from  treasure  ? 
I  know-nothing  thou  hast  commanded  me  to  do,  but  hypocrites 

19* 


} 


I 


ii2  THE   PARAnLE   OF 

may  have  nnd   do.     I  esy,  lliercfore,  the  work  nuty  be  stca 
in  ilself,  and  that  by  a.  tliri^cfolil  tight. 

I.  The  light  of  the  Word,  which  h  a  divine  rev-clotion  of  W 
CODcemiDg  God  and  man,  and  of  inan,  not  only  as  fallen  in 
Adam,  (which  discovers  all  his  sins,  their  nature,  their  end,  etc^) 
bnt  as  risen  again  and  recovered  in  Christ ;  the  birth,  being, 
breeding  of  the  new  creature.  It  discovers  all  hj-poeriay  o{  the 
heart,  so  that  they  BbnU  bo  forced  to  say,  The  Lord  has  found  me 
ont ;  and  saints  shall  say.  The  Lord  has  done  me  good.  Aa  if  the 
question  be.  Whom  doth  the  Lord  Jesus  love  ?  You  need  not  go 
to  heaven  for  it ;  "  the  vrord  is  nigh  thee."  Those  that  love 
Christ :  who  are  those  ?  "  Those  that  keep  hia  commandments," 
etc.  So  that  the  word  is  a  light  to  discover  truth  from  (aUe- 
hood,  the  work  of  grace  from  the  work  of  hypocrisy ;  and  by 
this  light  saints  may  and  do  know  what  the  work  is.  And  it 
argues  dreadful  unbelief  and  hypocrisy  not  to  do  thus,  John  iii. 
19-21.  And  this  all  the  saints  are  commanded  to  do.  2  Pet.  i. 
19.  "  We  (sealed  with  the  Spirit)  have  a  sure  word  of  prophe- 
cy," etc  "  Which  is  a  light  iu  a  dark  plaw,"  both  to  reveal 
God'tt  heart  and  our  hearts  unto  us ;  hence  ''  it  makes  us  wise 
to  salvation." 

II.  The  tight  of  the  Spirit  going  with  tho  word  reveals  the 
work,  without  which  tlie  work  can  not  be  seen  no  more  than  a 
book  written  in  the  fairest  hand  or  print  con  lie  seen  without 
light  to  see  it  by.  And  hence  God's  people  can  not  preaentlr 
rrad  what  the  Lord  has  written,  etc  1  John  iii.  'ii.  That  lad 
88  it  is  with  Scripture,  Papists  say  tbey  are  olwcure,  and  how  dtn 
we  know  them  ?  We  answer,  there  are  divine  characters  of. 
majesty  and  glory  stamped  upon  llicm,  whereby  we,  by  the  saori)' 
Spirit  that  writ  them,  see  them,  and  are  persuaded  of  them  ;  vf 
here.  Or  as  it  is  in  the  work  of  creation;  how  can  any  soft 
God  in  it  ?  We  say,  in  the  very  workmanship  appears  hifti 
power  and  eternity,  wisdom,  goodness,  etc.  Now,  Blthoug^> 
atheists  can  not  see  these,  yet  others  do  and  can.  So  in  did 
wortunanship  of  the  elect  it  is  so.  It  is  tho  glass  of  God's  pe- 
culiar mercy  and  love.  Now,  ihey  that  never  had  it  know  H> 
not,  but  the  saints  do,  by  the  Spirit  especially.  Thus  far  W6i 
grant  the  Spirit's  testimony,  that  it  must  reveal  it. 

III.  The  light  of  experience  and  sense.  For  saints  have  aa.' 
experimental  knowledge  of  the  work  of  grace,  by  virtue  rf 
which  they  come  to  know  it  as  certainly  —  as  we  dispuM 
against  the  Papists — as  by  feeling  heat,  we  know  Are  is  holi 
by  tasting  honey,  we  know  it  ia  sweet.  Now.  this  is  diversely 
apparent  to  experience. 


THE  TEN    VIliGIXa.  223 

1.  By  mcditatioD  of  the  work,  in  comparing  it  with  the  rule ; 
fnrnodead  creature  can  perform  one  spiritual  living  act  of  life; 
I  DO.  Bot  a  good  thouglit,  though  they  may  think  of  good  things. 
XoH,  ihe  Lord  has  given  to  his  people  a  most  exact  rule  of  life  ; 
linct,  by  meditation,  they  may  aee  how  far  it  agrees  or  disagreea 
•itb  ^o  rule,  and  judge  of  a  living  act  by  it ;  and  eo  of  the  God 
wd  Lord  of  life  to  be  there.  Heuce,  "  try  yourselves ;  know 
/ou  Dot  that  Christ  is  in  you  ?  "  etc.  And  hence  I  never  knew 
'  Jtt  n  thinking  Christian  deceived,  and  hence  I  fear  all  that  make 
not  this  their  trade,  will  be  to  seek,  and  so  to  begin  again.  0, 
the  Lord  teachelh  his  people  hidden  mysteries  by  this. 

2.  By  the  operation  and  working  of  it ;  for  grace  may  be  in 
ike  heart,  and  yet  lying  asleep,  and  raked  up  under  the  ashes, 
aol  seen,  not  felt ;  bat  in  the  operation  of  it,  it  may,  which  is  pe- 
culiar as  the  form  is.     For  how  do  we  know  we  love  or  delight 

,  fa  any  creature  ?  By  the  operation  of  love  and  delight.  How 
'  £d  Christ  manifest  to  the  Pharisees  that  they  were  "  of  their 
Father  the  devil  "  ?  Why,  "his  lusts  they  would  do."  So  how 
tma  any  tell  he  knows  the  Lord,  or  loves  the  Lord,  or  l)clicvea 
in  the  Lord  ?  The  operation  discovers  it.  James  ii.  22.  And 
hence,  (Gal.  v.  6.)  "faith  which  works  l>y  love."  And  though 
hygtorriies  act  like  them,  yet  there  is  a  peculiar  virtue  in  the 
coc  that  is  not  in  the  other. 

3.  By  their  temptations  and  trials.     Dcul.  viii.  2,  "The  I^rd 
'  liAs  led  thee  forty  years  to  prove  Ihce,  and  show  lliee  what  was 

in  thy  hoarL"  Kom.  v.  4,5,  "Tribulation  breeds  experience,  and 
thai  hope,"  or  expectation  of  thot  which  $luJl  never  make  us 
•ebarand.  I  will  name  no  more.  But  look  as  ne  said  to  them 
Ihat  cri«d  out  against  prayer  without  a  book,  we  answer.  Has  a 
■lan  dwelt  in  his  own  heart  so  many  yenrs.  and  not  known  his 
WitA.  10  make  hira  pray  ?  nor  the  Lord's  work  of  mercy  to 
Bske  him  bless ;  so  here. 

(MjteU  2.  Bat  if  a  man  looks  to  his  work,  lliis  will  interrupt 
mfc  bis  peace. 

m^.  It  may  and  doth  break  and  interrupt  a  false  peace; 
My,  yet  they  trust  in  the  Lord's  mercy,  0,  it  is  a  pru- 
^^^-    *  peace. 

i.  Neglect  of  this  yields  most  iinpeaeeablcness.  even  in  them 
*  >I  are  sincere.  You  have  peae*,  and  ibon  lu'ciik  out  into  pride 
ision  again;  then  question  all.  The  Spirit  will  sigh,  not 
I  that  bosom.  Ps.  xxxi.  1-3;  Jndg.  xvi.  20.  Neither 
.^'Oui  you  avoid  the  condemnaiion  of  the  word,  though  you  main- 
'iain  oonMilntion  from  the  Spirit,  nor  susjiicion  of  hypocriity. 
1 ,    5.  This  is  the  way  to  peace.    2  Pel.  i.  7-9 ;  Malt.  xi.  29,  SO. 


I 

I 


224  THE   PARABLE    OF 

Christ's  "  yoke  is  easy,"  Hnd  yields  penee  in  lifi 
loo.    Rev.  xiv.  13,  "  Tbeir  works  follow  them." 
eoiues  double  pence  and  reel. 

1.  From  Lorror. 

2.  From  fin,  which  is  wonderful  great. 
Oljvct.  3.  But  I  look  lo  Christ,  I  look  to  no  work.     If  I  bars  J 

him  1  have  all. 

An».  True.     First  look  lo  have  him,  to  be  comprcliended  f 
him,  that  so  you  niny  comprehend  him.     But  because  you  loo 
for  all  in  him,  will  you  look  for  nothing  from  him  ?  Will  you  hs) 
Cliriel  sit  in  hcnven,  and  not  look  that  he  subdue  your  luels  I 
tlie  work   of  his  grace,  and  so  away  in   your  hearifi  ? 
deapise  his  kingdom  then.     Do  you  seek  for  pardon  in  the  blod 
of  Chrbt,  and  never  look  for  the  virtue  and  end  of  that  blood  tc 
■wash  you  and  make  you  without  epol  ?  etc     You  despise  hia 
prieathood  and  blood  then.     Do  you  look  for  Christ  lo  do  work 
for  you,  and  you  not  to  do  Christ's  work  and  bring  forth  fruit  to 
him  ?     You  despise  bis  honor  then.  John  xv.  8.     If  I  were  to 
discover  a  bypoerile  or  a  false  hearl,  I  would  say,  It  is  he  that 
Bhall  set  up  Christ,  but  loalhe  his  work.     To  have  Oirist  is 
sweet,  OS   Capernaum  ;  to  follow   Christ  is   heavy.  John   xiv. 
21,  23. 

Object.  4.  But  if  I  have  Ibe  witness  of  the  Spirit,  what  need- 
I  have  any  other  difference  ?  1 

f     Ant.  The  witness  of  the  Spirit  makes  not  the  fir^t  ditToreneA-' 
f  For,  first,  a  man  is  a  believer  and  in  CbrisI,  and  justified,  called, 
BRDctified,  before   the   Spirit  does  witnees    it-;    else  the  Spirit 
should  witness  to  an  untruth  and  a  lie.     For  unbelievers  are 
under  wrath. 

2,  If  the  Spirit  does  not  witness  this  peculiar  work  to  be  in 
you,  and  clear  it  to  you,  tell  mc  how  you  can  escape  the  anguish 
of  conscience  and  the  terrors  of  hell  in  your  hearts,  nuless  con- 
ncience  be  seared  and  blinded.  When/the  Lord  shall  «et  eon- 
I  Euicncc  lo  ask  and  say,  I  choose  none  but  whom  I  call,  I  call 
I  none  but  wliom  I  justify,  I  justify  none  but  whom  I  saticlify,  ami 
Ithal  not  with  a  common,  but  a  peculiar  work.  Is  it  so  with  yon  ? 
nf  it  be  dark  or  doubtful,  can  you  but  think  all  your  joys  have 
been  dreams  and  your  witness  delusions?  Therefore  look  u  " 
this. 

Object.  5.  But  if  I  should  do  ibis,  I  should  look  ti 
cleanness  in  myself,  whereas  I  am  to  see  nothing  but  ungodlinei 
Goata  arc  clean  creatures. 

Atu.  1.  When  you  stand  before  Chrisl's  judgment  scat  to  i 
ceive  pardon,  you  are  here  to  look  upon  all  aH  unclean  and  yot 
selves  ungodly. 


THK   T£N   VIKG1N3.  225 

3.  When  yaa  come  to  look  ujion  ^our  aonctifivation,  you  are 
Is  see  it  as  it  is,  mixed  with  sin  anil  coiTuptioD,  and  so  canse  of 
1)eing  aliased  as  low  as  boll  for  vrhal  is  done  ;  jet  that  cleanncas 
and  truth  there  is  you  must  see  too.  Rom.  vii.  He  felt  "a  law 
waniag  gainst  the  law  of  his  mind  ; "  yet  ho  felt  another  law, 
tiK),  which  he  made  an  evidence  of  his  being  in  Christ.  Rom. 
riii.  1.  Giving  all  the  glory  of  it  to  Christ,  "Not  1,  hut  Clirist." 
And  yet  Paul  was  no  goaL  It  is  one  thing  to  see  grace  in 
myself,  another  tiling  to  look  upon  it  oa  mine,  to  cleai'  me 
withal.  You  are  to  see  the  Lord's  work,  anil  not  appropriate  it 
to  yoarself.  And  this,  let  me  say,  if  there  be  no  more  than 
Qngoilliness  in  thee,  and  thou  seest  no  more,  itiou  shalt  never 
see  God  in  heaven.  Heb.  xii.  14.  Nor  didst  never  see  him  yet. 
1  John  iii.  G,  8.     0,  therefore,  look  to  a  work  ! 

1.  If  you  do  not,  you  have  no  peace.  For  the  Lord's  pake 
do  it  before  fire  try  you,  or  you  stand  scorching  before  the  Iri- 
bnoa]  of  God. 

i.  The  sweet  of  it  will  be  great ;  as  there  is  nothing  more 
latter  than  Christ's  departing  with  his  holy  presence,  so  nothing 
BO  sweet  as  Christ's  cleaving  to  thee  in  his  holy  presence.  And 
truly  sin  was  never  bitter  to  that  soul  to  which  the  work  of  the 
Lonl  Jesus  was  not  sweet,  though  it  is  accounted  by  some  al- 
most Popery  to  speak  so.  To  this  all  promises  are  made ; 
(I  Tim.  iv.  8.)  "  Godliness  hath  them,"  It  is  true,  they  are 
made  to  Christ;  i.  e.,  to  Christ  mystical  1  Cor.  xii.  12.  Yet 
to  the  head  as  the  foundation  and  conveyer  of  all  to  the  elect. 
Eph.  i.  23 ;  2  Pet.  i.  3,  4.  K  you  despise  work,  yon  despise 
promises,  and  so  despise  Christ ;  and  the  Lord  knows  what  use 
you  may  have  of  them  before  you  die. 

H  SECTION  VI. 

B  {%#  7.  0/  Exhort.  To  the  people  of  Grod,  m  whom  the 
I  Kurd  luu  made  this  great  change,  and  made  a  difference  between 
yoQ  Mid  all  the  world.  Take  heed  of  denying  your  work,  and 
ihb  real  apparent  expression  of  the  Lord's  love.  How  many 
doobtiag.  dnioping  spirits  are  there,  that  though  others  may  see, 
and  thnugh  theinselvca  have  felt,  the  sensible  expression  of  the 
Lonl's  love,  yet  oh  come  to  this  conclusion,  or  fear  that  the  Lord 
did  never  yet  good  unto  me!  And  dispute  against  it,  and  think 
that  this  a  hypocrite  may  have.  Is.  xlix.  14.     There  are  two 


-mtTs  wherebv  grace  is  despised. 
1.  B 


■H     i.  By  making  common  grace  special. 

^B    9^  By  making  special  grace  common.     The  elect  a 


J 


22S  THE   rAIEABLE   OF 

do  BO  before  they  are  colled,  as  Paul  thought  hU  innocent  god- 
liness gain;  they  ore  apt  to  do  the  latter  when  once  in  Clirist. 
All  this  we  may  have,  and  yet  to  hell.  O.  lake  heed  of  despi*- 
ing  this  kindness  which  the  Lord  Jeans  has  not  shown  to  ihtt 
greatest  potentates  of  the  world. 

Object.  Yea,  if  I  did  but  know  it;  but  I  am  put  to  such  fean 
and  doubts  about  it  that  I  know  not  what  to  make  on  it. 

1.  Do  not  think  that  thou  ajrt  under  the  power  of  thy  eiq, 
when  thou  art  at  war  with  thy  e\a,  and  it  with  thee.  For  tbft 
Lord  many  times  clears  up  bis  love  lo  the  soul,  and  it  is  belter 
than  life  to  him;  but,  then,  winds  arise  and  storms  come,  and'' 
sin  and  Satan  assault,  and  now  he  cries  out,  be  perisbes,  and 
that  he  was  never  redeemed  by  Christ,  nor  never  saw  Christ 
love.  Should  his  soul  be  thus  insuared,  thus  assaulted,  and  no? 
strength  against  it,  and,  therefore,  being  under  the  power  of  i^^ 
hence  he  nerer  had  pardon.  They  can  not  overcome  their  c«w 
ruptions,  though  they  strive  against  them  ;  hence  think  they  nrtf 
under  the  power  of  them,  and  then  say,  Whore  is  Christ's  Spiritf 
etc.  Aat.  Wlicn  Rebekah  had  twins,  »o  Ihat  she  was  troubledi^ 
she  went  lo  the  Lord,  who  told  her,  "  The  elder  shall  serve  th* 
younger."  So  there  is  flesh  and  spirit  in  saints,  and  these  twtt 
are  contrary,  so  that  you  can  not  do  the  things  you  would ;  aiiA 
sometimes  can  not  will,  yet  aoroetbing  opposelh  this.  WelL, 
know  it,  that  the  elder  and  stronger  ahftll  serve  the  younger  ;  a 
shall  bo,  Lord.  A  man  that  is  at  war  wilh  another  has  receJTetb 
power  against  hira,  but  victory  is  not  gotten  presently  :  so  it  itf 
here  ;  judgment  shall  come  to  victory.  Though  thou  art  bruised^ 
and  canst  not  raise  up  thyself,  now,  there  is  no  fear  of  break-^ 
ing ;  if  God  will  not  do  tliat,  none  shall  do  it,  and,  therefore^ 
thou  shalt  get  victory.  Only  know,  for  the  present  thou  ha^ 
power.  Thou  goest  to  all  ordinances,  and  when  no  help  therat 
raisest  the  [lOwer  of  heaven„  0  Lord,  awake j  "Awake,  O' 
arm  of  the  liord."  Is.  H.  9.y^ 

2.  Do  not  think  that  the  being  of  grace  is  lost,  when  it  is  hidf-, 
by  the  cessation  of  it  for  a  time  from  acts.  For  it  b  hard  Hr 
know  whether  grace  be  there,  when  acts  are  not  seen  nor  fcltf 
now,  sometimes  it  is  so ;  ihe  heart  is  careless  and  negligent^ 
ceaaeth  from  acting,  quencheth  the  flame  of  the  Spirit.  Ilenot 
come  fears  —  Was  there  ever  grace  here  ?  The  sluggard's  garden 
is  full  of  neltles,  and  he  sailb.  Was  there  ever  good  seed  sowi 
here  ?  Am.  Consider,  it  is  in  ihls  case,  and  it  is  in  sia 
Though  the  act  of  sin  ceoseih,  yet  (here  is  a  henl  of  heart  s^ 
toward  it;  and  a  Okrnal  heart  will  rcturu  to  his  old  bias  tuij 
bent  again.     So  though  the  act  of  grace  ccaseih,  yet  there  is  w 


THE   TEN    VIRGINS.  227 

iooer  man,  a  gracious  bent  and  frame  put  upon  the  will ;  that 

though  for  a  time  it  ceaseth  acting,  yet  it  will  return  to  its  old 

bent  again,  to  its  own  nature,  which  is  called  '*  the  seed  of  God," 

(1  John  ilL  9,)  from  which  a  man  can  never  fall.     For  in  sleep 

there  is  cessation  from  acts,  yet  the  frame  remains  still.     In  the 

old  law,  if  any  unclean  thing  fell  on  a  pitcher,  it  was  accounted 

unclean ;  but  if  in  a  spring,  not,  because  it  would  work  it  out 

again ;  so  here.     There  is  a  spring  of  grace,  which  may  be 

muddied  and  stopped  up,  yet  it  will  work  itself  clear  again.     Ands^. 

this  Grod's  people  shadl  find,  there  is  something  in  them  that 

springs  up  to  everlasting  life  all  their  days. 

3.  Do  not  judge  only  of  the  truth  and  measure  of  grace  by 
what  thou  hast  in  thy  hand  of  feeling,  but  by  what  thou  )ia8t  in 
thy  hand  of  faith  in  the  promise.  Grod  has  ever  delighted  to 
keep  his  people  short  of  what  they  would  have,  and  to  give  them 
but  little,  insomuch  that  they  often  question  the  truth  of  grace, 
feeling  so  little  measure  of  it.  Yet  they  look  to  the  riches  of 
God's  grace,  to  the  freeness  and  riches  of  the  Lord's  promise, 
and  hang  there,  and  plead  that,  and  suck  that  breast.  Ans.  O, 
now  consider  thou  art  empty,  but  remember  the  I^rd  Jesus  is 
full,  and  the  promise  is  free  and  full.  O,  the  riches  of  it,  to  give 
abundantly,  and  to  work  truth  to  thee!  Hence  it  is  there  in  the 
promise,  and  thy  faith  hangs  on  the  promise  for  it.  Why,  it  is 
thine  by  faith  then.  The  nature  of  faith  is  to  carry  the  soul 
empty  to  a  promise  and  the  Lord's  grace,  and  Christ  there,  so 
that  it  knows  not  whither  else  to  go  for  bread  but  here.  Now, 
faith  doing  thus,  it  makes  the  promise  and  all  of  it  thine.  2  Pet. 
i.  1,  4.  Abraham  had  his  child  first  in  the  promise,  when  he 
felt  a  dry  body,  and  saw  a  barren  womb.  And,  know  it,  it  is 
infinite  mercy  to  be  kept  up  in  the  promise,  and  thou  givest  the 
Lord  infinite  glory  by  embracing  of  it  now,  and  thou  mayst 
triumph  here.  "  Hast  not  said,  Lord,  that  Solomon  shall  reign," 
and  sin  shall  not  ?  It  shall  not.  O,  rejoice,  O  heavens  and 
earth,  at  this,  for  the  Lord  has  visited  me.  God  took  from  Paul 
hi:<  revelations,  and  sent  distempers,  that  grace  might  be  mani- 
fested in  the  promise. 

4.  Do  not  think  that  the  Lord's  heart  is  not  toward  thee, 
while  he  hides  his  face  from  thee.     For  there  may  be  fro^^Tisl 
in  a  father's  face,  and  yet  love  in  his  heart ;  the  Lord  purposely  I 
hides  himself  from  his  people  sometimes,  especially  when  they  i 
b€*gin   to  grow  weary  of  him,  or  proud ;  but  yet  his  heart  is  I 
toward  them  still.     Now,  they  think  not  so ;  when  in  utter  dark- 1 
ness,  then  they  think  there  is  no  love.     The  woman  of  Canaan  J 
besought  Christ  oil,  yet  he  heard  not,  yet  his  heart  was  toward 


her.  How  did  that  appenr?  Her  heart  and  faith  was  «ti&-4 
toward  him.  she  would  not  leave  him  though  she  shoald  havt  M 
but  cnims.  Is.  xlv.  15,  and  viii.  17.  And  the  Lord  doih  pur-  I 
posel;f  hide  hb  face  in  love,  that  his  people's  hearts  mt 
toward  him.   Hosea  v.  15,  and  vi.  7. 

5.  Do  not  judge  of  the  Lord's  love  and  heart  toward  j 
these  sad  times  bj  present  feelings,  but  bj  the  issue  of  tlicm. 
For  Buch  is  the  Lord's  carriage  toward  hia  people  sometimes, 
that  God  seems  wholly  to  cross  them,  and  appears  in  all  their 
ways  with  a  drawn  sword  against  them.  He  doth  not  only 
leave  them  to  their  enemies,  as  he  did  Samson,  but  to  their  sins, 
aod  to  Satan  to  buffet  them,  that  there  is  nothing  but  clouds  of 
wrath,  and  no  star  appearing.  Now,  look  to  the  issue,  and 
"mark  the  upright  man:  his  end  is  peaee;"  and  consider  this, 
Christ's  kingdom  is  liiJ,  and  he  brings  contraries  out  of  C0Dtr»- 
ries,  ho  makes  darkness  light,  hell  heaven,  guilt  pardon,*weak' 
ness  strength,  and  colls  things  that  are  not  as  though  they  were. 
Then,  think  within  thyself,  I  will  conclude  nothing  agiunst  myself, 
but  stay  and  wait  what  the  issue  will  be,  which  is  ever  glori- 
ous, .lames  i.  2-4;  1  Pet.  i.  5-7.  Consider,  has  not  the  Lord 
done  thee  much  good  already?  O,  consider  what  is  then  be- 
hind. 

6.  Never  enter  iiUo  dispute  with  Satan,  or  thine  own  self, 
about  thy  estate,  but  taking  and  making  Scripture  and  word  to 
be  the  judge  of  the  controversy.  Fears  corae  in  you  shall  never 
have  mercy,  never  have  power.  Who  told  you  so  ?  Doth  the 
word  say  that?  The  Lord  itever  gave  himself  to  me,  I  fear  it! 
Doth  the  word  say  so  ?  Never  waa  any  as  I.  Doth  the  word 
say  so?  or,  doth  not  the  word  say  so?  God  delights  to  pick 
out  the  vilest,  to  send  the  physician  to  them  that  be  sick.  I  can 
not  see  nor  conceive  any  mercy.  Doth  the  word  say  so?  Are 
not  the  Lonl's  thoughts  above  thine?  I  have  not  that  peace  that 
others  have,  therefore  the  Lord  intends  none  toward  me-  Doth 
the  word  say  so?  O,  but  others,  if  they  knew  me,  would  loathe 
me.  Doth  the  word  say  ho?  When,  as  it  saith,  "Doubtless, 
theu,  thou  art  our  father."  Is.  Ixiii.  IG.  And  bring  l>erore  this 
judge  both  sides,  not  only  what  sin  can  say  or  may  do  against 
thee,  but  what  the  word  of  the  Lord  Jesus  can  pay  for  thee; 
(Jer.  xxjci.  18,  20,)  Ephraim  cries  out  of  stubbornness,  "O,  but 
is  not  Ephraim  ray  only  son?"  Hear  Ephraim  lamenting  too. 
And  hear  nothing  against  a  word.  Look  on  Paul  wn  * 
against  Clirisi,  and  yet  the  law  of  Christ  in  him  also. 
ixiv.  25. 

7.  In  times  of  greatest  and  smallest  fears,  remember  t 


THE  TEN  YIB0IN8.  229 

humble  and  vile  in  thine  own  eyes,  worthy  never  to  be  beloved. 

And  let  the  Lord  have  his  will  of  thee,  and  this  will  give  you 

peace.     God  denies  mercy  to  that  man  that  will  be  lord  of  it. 

To  be  sure,  evidence  mercy  then  he  will  not ;  and  when  he  doth 

inaoifest  it,  it  is  then  when  poorest  and  vilest,  and  heart  is  meek 

4iid  humble.  Is.  Ivii.  15,  16;  Matt.  xi.  29.     O,  the  Lord  opens 

^is  heart  and  love,  when  once  his  will  is  dear.     The  Lord  casts 

by  his  rod,  and  frowns  now,  and  creates  peace.     Thus  you  may 

CK)me  to  see  the  work  of  the  Lord's  grace  in  you. 

The  ministers,  to  take  heed  of  making  precious  things  com- 
^^son,  by  giving  in  false  signs  and  evidences  of  love,  but  look  up 
^  the  Jjord  for  a  special  Spirit  here. 

To  God's  poor  people  and  thankfulness.     O,  that  he  *'  hath 

^^adled  thee  from  darkness  into  marvelous  light,  into  the  kingdom 

^if  his  dear  Son ! "   O,  that  when  so  many  come  near  to  mercy, 

^nd  £;ill  short  of  it,  yet  me  to  be  let  in !    Caleb  and  Joshua  to  be 

let  into  Canaan,  when  they  rest  so  near,  and  all  perish.     Bless 

^he  Lord  for  all  afflictions,  fears,  temptations,  enemies,  evils, 

lidingB  of  his  face ;  h^^by  he  has  but  tried  thee  and  purged 

«way  thy  dross ;  and  be  comforted  against  all  reproaches  of 

hypocrisy  and  apostasy,  and  a  proud  world  that  cast  filth  in  the 

face  of  holiness.     "  Now,  we  are  sons  of  God,  it  appears  not 

what  we  shall  be,  but  we  shall  be  like  him  in  glory,"  in  grace, 

in  honor,  in  his  kingdom ;  ^'  for  we  shall  see  him  as  he  is."    And 

as  for  you  that  live,  and  lie,  and  bed  it  with  your  ease,  lusts, 

loathe,  and  G^  sends  you  means,  but  the  bellows  are  burnt,  the 

lead  is  melted,  and  your  dross  not  consumed ;  ^^  reprobate  silver 

shall  men  call  you,  and  Grod  shall  destroy  all  your  confidence." 

But  you  that  are  the  Lord's,  O  that  you  would  see  what  the 

Lord  has  done !    He  has  put  heaven  into  thy  soul,  and  his  work, 

which  is  more  glorious  than  the  creation  of  heaven  and  earth. 


CHAPTER  XVI. 

SHOWING  THAT  THE  HYPOCRISY  OF  THE  HEART  PROCEEDS  FROM 
A  WA>'T  OF  SAVIKU  ILLUMINATION   IN  THE  UNDERSTANDING. 

Section  I. 

The  spring  or  the  great  cause  and  original  of  evangelical       / 
truth  and  hypocrisy  is  the  mind_  of  man. 

For  here  there  was  an  apparent  dilJerence  l>etween  virgins  in 
their  practice  and  in  their  wills,  as  has  been  shown ;  yet  the 
VOL.  n.  20 


230  THE   PARABLE   OF 

Lord  expresses  it  in  general  thus,  that  some  of  them  were  wise, 
(which  is  one  part  of  the  perfection  of  the  understanding.)  and 
some  of  them  were  foolish,  (which  is  the  great  defect  of  light  in 
the  mind  or  understanding,)  because  the  truth  of  the  cme,  and 
the  falsehood  of  the  other,  manifested  what  their  hearts  were, 
in  their  heads  and  minds ;  and  the  truth  in  the  one,  and  hypoc- 
risy in  the  other,  did  arise  and  was  maintained  by  wisdom  in 
some  of  their  minds,  and  by  folly  in  the  mind  of  some  others. 
Folly,  or  want  of  divine  light,  made  the  one  unready  for  Christ; 
wisdom,  or  having  of  divine  light,  made  the  other  prepBured  for 
him  ;  not  that  it  doth  exclude  the  evil  or  change  of  the  will  and 
affections,  but  because  they  manifest  themselves,  and  are  main- 
tained in  the  mind.  Hence  I  say,  one  great  reason  or  original 
of  both  lies  in  the  mind.  Matt.  vi.  22,  23,  "  If  thy  eye  be  sin- 
gle, thy  whole  body  is  light,"  etc.  The  eye  or  mind  of  a  man 
sits  like  a  coachman,  and  guides  the  headstrong  affections;  if 
now  this  b<J  blind,  there  will  be  falls  and  deviations  in  crooked 
ways  ;  (John  iii.  19,  20,)  "  Light  is  come."  Now,  what  is  the 
condemnation  ?  "  I^Ien  love  darkness,"  i.  e.,  will  be  blind,  and 
having  sore  minds  and  hearts,  will  not  look  up  to  the  sun.  They 
see  not,  nor  receive  not  the  truth  in  love,  and  hence  condemned, 
and  e  contra.  Hence  (Deut.  xxix.  1-4)  Moses  sets  down  the 
causes  of  all  their  evils,  "  The  Lord  has  not  given  you  eyes  to 
see  to  this  day."  They  did  see  and  hear  by  natural  and  acquired 
knowledge,  but  not  by  a  divine,  created,  infused  knowledge,  all 
that  God  had  wrought  and  done  for  them.  Hence,  when  the 
Lord  intends  to  seal  down  the  Je\V8  under  unbelief,  (Is.  vi.  10,) 
the  Lord  then  said,  "  Shut  their  eyes  lest  they  see,  and  so  be 
converted."  The  heart  makes  the  eyes  blind,  and  the  mind  makes 
the  heart  fat.  A  man  that  is  at  enmity  with  God,  the  Lord  sets 
him  against  himself.  Hence  men  are  left  of  God  to  their  own 
lusts.  Luke  xix.  42,  44,  "  O  tliat  thou  hadst  known  !  and  they 
knew  not  the  day  of  visitation."  Hence,  (Deut,  xxxii.  29,)  *'0 
that  this  j)eople  had  been  wise  to  consider  their  latter  end!" 
You  know  it  is,  in  the  Proverbs  of  Solomon,  the  frequent  title 
of  those  that  arc  sincere, and  false-hearted,  the  one  is  called  wise, 
and  the  other  foolish ;  insomuch,  that  some  divines  liave  made 
a  necessity  of  a  change  and  turning  about  of  the  will,  when 
there  is  fullness  and  clearness  of  light  in  the  mind.  Else  they 
say  a  man  might  be  sapient  and  yet  impious  too,  which  can  not 
be.  But  I  dispute  not  about  that ;  there  be  many  brute  crea- 
tures that  imitate  the  knowledge  of  man,  yet  there  is  no  mind 
of  man  or  reasonable  soul  in  them ;  so  hypocrites  may  have 
excellent  abilities  of  reason,  and  yet  fall  short  of  that  new  mind, 


that  the  saints  have.     It 
I  of  glory  never  did  yet 


Ibe  eye  and  director  of  the  whole 
u  ever  dark  night  with  tbem,  lb< 
ari&e  upon  theio. 

Section  II. 

Because  all  divine  light  of  glory  is  ever  powerful,  through 
Christ,  to  change  the  heart.  Heaee,  if  hypocrilea  had  it,  their 
hearts  would  be  sincere,  which  ia  not  so,  and  henee  they  ever 
wikot  it,  whatever  light  else  they  have ;  and  hence  those  that 
have  it  must  be  sincere  ;  (John  viii.  32,)  "  You  shall  know  the 
Truth,  and  it  shall  nukke  you  free,"  i.  e.,  from  your  bondage  of 
fears  and  sins  ;  henee  David  prays  for  light,  (Pe,  cxix.  33,  34J, 
and  then  he  shall  he  set  at  liberty.  As  iron  is  drawn  to  the  loud- 
Mone  by  a  secret,  hidden  virtue,  ao  there  is  a  secret  virtue  of  di- 
vine light  that  draws  the  most  iron  heart ;  nay,  changes 
(John  ivii.  17,)'  '■  Sanctify  them  through  thy  truth,"  etc  ] 
ihis  is  tlie  difference  between  Gktd  and  man's  leaching;  and, 
henc«,  when  the  gospel  comes  in  power,  il  comes  in  demonstra- 
tion ;  whereby  the  heart  is  mightily  overpowered,  that 
but  fall  down  before  God,  whose  voice  and  truth  it  hears.  And] 
hence  the  young  man  saw  some  worth  in  Christ,  but  not  enougT 
and  hence  he  forsook  Christ.  Truth  is  not  stones,  but  bread  to 
them  that  see  it  indeed. 

2.  Becsnse/the  mind  is  the  first  inlet  of  all  sin  and  grace,  and] 
hence  all  hypocrisy  springs  from  thence.  Hence,  when  Satan] 
laid  his  tnun  to  htow  up  all  the  world  by  sin,  he  drat  enters  into 
dispute  and  parley  with  Eve,  and,  as  the  npoatle  speaks,  deceived  ■, 
her;  (1  Tim.  ii.  14,)  "The  woman  was  first  deceived."  And 
henoe,  when  Satan  came  with  his  last  and  strongest  temptation, 
to  draw  away  the  heart  of  Christ  to  him,  be  attempted  it  by  u 
sadden  presenting  to  his  mind  the  glory  of  all  the  world,  tioping 
thereby  to  get  in.  Nay,  in  the  unpardonable  sin  there  is  turnina 
cmciltu.  to  call  evil  good,  and  good  evil.  And  hence  the  Phari- 
sees that  did  commit  it  were  called  blind ;  and  when  sin  is  entered, 
it  fitrenglhens  itself  by  the  mind;  (Heb.  iii.  13,)  "Lest  any  of 
you  be  hardened  through  the  deceiifulnessof  sin,"  As  it  is  with 
cities,  they  might  easily  be  taken,  but  for  the  fortfi  that  are  built 
nlioat  them,  and  the  soldiers  that  are  tu  them ;  so  men  set  up 
their  hearts  and  minda  above  and  against  the  Lord  Jesus.  Tlie 
power  of  sin  lies  in  the  j>ower  of  darkness,  as  the  power  of  a 
weak  state  in  the  wisdom  of  its  counsel.  And  hence,  when  the 
Spirit  comes,  all  tlie  work  of  it  is  espresaed  by  conviction  of  sin, 
righteousness,  and  judgment :  because,  convince  one  effectualty, 
aixl  ytiu  convert  him.     And  hence,  when  the  Lord  comes  with 


J 


8S3  THE    PARABLE    OP 

life,  he  comes  in  by  light ;  (Eph.  r.  14,)  "  Christ  shall  give  diM 
lighl."  And  hence,  when  the  gospel  comes  lo  lake  airny  all 
dark neea  and  sin,  it  is  sud,  Salan'a  chief  policy  lies  in  tluB,  to 
blind  men's  eyes,  (2  Cor.  iv.  4,)  either  by  obscuring  the  lighl, 
or  by  kindling  a  false  light  in  their  minds,  that  they  shall  think 
they  see  when  their  darkness  remains  ;  not  but  that  there  ia  filth 
enough  in  the  will,  but  Satan  knows  that  Christ  shines  into  the 
heart  by  the  mind  ;  and  hence  he  blindf  men,  and  then  be  knows 
he  shiLll  damn  men.  Beloved,  if  men  had  the  Spirit,  it  would 
lead  them  into  all  truth  :  now,  this  the  world  can  not  receive, 
because  (John  xiv.  17)  "  it  knows  him  not"  This  is  that  which 
0[>ens  and  shuts  U>  all  life  and  ain  ;  not  that  bare  light  can  changa 
the  will,  but  the  Lord  doth  it  by  the  [wwer  of  his  truth  and  li) "  ' 
And  as  it  is  with  water  coming  through  some  mines,  there  i 
healing  virtue  in  it  j  so  light  coming  firom  everlasting  lore, 
heals  men  of  their  evils. 


sive, 
bicb 


«thJ 

3,  bid 


Section  IIL 

Uke  1.  Ilenco  see  the  danger  of  two  sorts  of  men  especially. 

1.  Of  those  that  fly  from  the  light,  which  is  done  sundry  ways. 
I  will  mention  only  one  that  h  used  by  a  false  heart.  A  man  it 
troubled  in  mind  concerning  his  estate,  fijars  death  and  hell,  and 
80  few  shall  be  saved,  how  can  I  be  one  ?  etc  How  comes  he  to 
fear?  The  Lord  has,  by  hia  Spirit  in  the  word,  discovered  and 
found  out  his  sin  ;  the  thief  is  taken,  and  apprehended,  and  con- 
demned i  he  hears  still,  but  yet  can  find  no  peace.  Why  ?  " 
cause  he  lives  in  those  sins  that  he  is  convinced  of.  Hence 
word  raiseth  damps  and  heart  qualms,  that  he  lias  no  peace, 
is  ever  pulled  from  his  own  bottom  and  hypocrisy,  and  the  t 
discovers  more  sins,  and  has  no  peace.  The  word  will  not  giva 
nor  offer  Christ  and  a  base  lu^  together,  nor  will  not  suffer  any 
to  have  them  both  in  peacc^Hereupon  tlie  soul,  flndiog  no  rest 
nor  peace,  (which  the  faUe  heart  seeks  for  chieify,)  flies  from  the 
light,  especially  if  it  has  found  out  a  shorter  cut  to  its  pence,  by 
any  device  or  golden  delusions  of  men.  And  now  they  will 
hear  no  more,  and  the  publishers  of  God's  truth  are  tyran- 
nical tormentors  of  the  consciences  of  them  that  be  weak,  faliQ  ^ 
prophets  that  lead  them  out  of  the  way  of  peace-  And  b 
of  this,  they  think  they  were  led  out  of  ihe  way  of  t 
cause  out  of  the  way  of  peace.  Or,  if  they  do  come,  i 
eit  with  disdcun  and  contempt  of  men,  (alas!  they  speak  a 
ing  to  their  light,)  and  of  all  the  truths  of  God,  which  shall  a 
day  be  preached  over  again  in  flames  of  fire,  to  their  etem 


bmtQT.  Rev.  vi.  2,  it  ie  saitl,  "  Cbrist  rides  on  a  white  borne, 
coiKjueriiig  and  to  conquer."  Men  liuve  unraly  tiearta,  anil  strong 
hearts,  and  tbey  will  not  die,  not  yield  presently.  And  lience, 
when  oue  3in  is  ca«t  awny,  another  steps  inio  Uie  room  of  il ;  and 
when  that  is  gone,  another  supplies  the  place  of  it,  and  commonly 
the  strongest  sin  and  temptation  ia  the  last.  Now,  hence  Christ 
goes  on,  rides  on  in  the  chariot  of  the  word,  conquering  and  to 
conquer  still.  Those  tliat  do  j'ield^  he  saves  ;  (lioi<e  that  will  not, 
he  slays.  Now,  these  poor  ereatuwa  have  had  C'lirist's  arrows 
in  them,  and  are  wounded  for  some  sin,  but  the  Lord  discovers 
more  stili ;  hence,  at  last,  they  fly  away  with  (he  arrows  in  their 
hearta  for  ease.  O,  poor  creatures,  know  it,  the  Lord  Jesus  will 
find  you  out  You  will  not  be  coni|ucred  by  him,  you  shall  never 
be  saved  by  bim.  You  have  light,  you  shall  have  delusions, 
endless,  unknown  hypocrisy  and  ilarkness  'to  be  your  portion. 
There  is  never  a  pkin  heort,  but  he  accounts  that  wound  nnd 
trouble  greatest  mercy,  and  blesseth  the  Lord  that  he  will  not 
give  him  his  sine  and  peace  with  tbem  loo. 

%  Those  that  fly  not  from  the  light  of  the  truth,  but  give  it 
the  hearing,  but  yet  let  it  slip;  either  not  minding  it  then,  or  not 
jionderiiig  it  afterward ;  that  before  tbey  come  thirst  not  ibr 
more  light,  look  not  up  for  it,  nor  are  mourning  when  the  Lord 
hides  it  Irom  their  eyes.  Some  there  bo  that  be  such  all-suffi- 
cient  men,  so  good  they  need  be  no  better,  so  wise  that  they  need 
no  more;  some  insufficient,  indeed,  to  know,  and  hence  eier 
learning,  hearing,  but  never  coming  to  the  knowlcdj^e  of  the 
truth.  If  light  breaks  not  in,  they  con  lie  in  darkness  still,  and 
not  mourn,  ond  think  no  more  of  it  than  a  tale  that  is  told,  or 
news  that  is  brought.  O,  look  to  your  standing;  for  you  are  in 
the  high  road  to  hypocrisy,  and  it  ia  impossible  you  should  he 
kept  from  it  that  lie  so  ;  (John  xii.  35,)  "  Walk  while  3'ou  have 
the  light,  lest  darkness  come  upon  you."  Satan  knew  if  light 
dime  in  Christ  would  come  in.  And,  therefore,  know  il,  all  that 
time  thoj  hast  heard  and  heard,  but  not  with  divine  light,  hast 
got  only  somewhat  to  prate  on  now,  lo  be  of  another  opinion  now 
irom  what  ihon  wnst.  0,  now,  Satan  has  heen  let  loose,  by  the 
dreadful  vengeance  of  Almighty  God,  to  blind  thee,  that  so  thon 
mightst  die  in  thy  hypocrisy  and  ein.  O,  poor  captives,  mourn 
under  (his,  and  hehold  your  danger  for  time  to  come. 

Ute  2.  Hence  see  the  reason  why  many  that  have  had  mighly 
strong  affections  at  first  conversion  afterward  become  dry,  and 
^wither,  1    '  '    '  '  "  '  ■    ■    • 


r  hy- 
o  all  the  world  hy  open  profancncss, 
t  to  the  discerning  eye  of   living  Christians,  by  a  fonnal. 


nifes^  if  n 


234  THE  PARABLE   OP 

barren,  unsavory,  unfruitful  heart  and  course,  because  tbey  never 

(had  liglit  to  conviction  as  yet.  ^You  shall  have  some  ignonnt 
creatures,  awakened  by  some  thundering  ministry,  weep  and 
mourn  for  sin,  and  after  vanish  into  smoke,  being  never  oon- 
vinccd  of  sin.^  Land  floods  of  sorrow,  without  a  spring  of  lig^ 
are  dried  up,  and  make  the  heart  more  fruitful  in  sin  afterward. 
Many  go  under  fears  of  wrath,  and  never  get  peace,  because 
never  convinced  of  wrath.  Many  are  affected  with  Christ,  and 
with  joy  of  the  gospel,  as  the  stony  ground ;  but  they,  wanting 
depth  of  earth,  of  conviction,  die  away  again ;  and  hence  all 
the  world  can  never  stop  a  Christian  in  his  shining  profession, 
no  more  than  they  can  the  sun  in  his  course,  as  Paul,  (2  Cor. 
V.  11,)  "We,  knowing  the  terror  of  the  Lord,  persuade  men." 
And  hence  Moses  (Heb.  xi.  27)  feared  no  frowns  of  Pharaoh, 
cared  for  no  honors  from  Pharaoh ;  he  saw  the  God  that  was 
invincible,  and  lience  Christ  prays  for  his  disciples  to  be  kept 
from  evil.  "The  world  has  not  known  me,  but  these  have 
known  me."  John  xvii.  When  men  are  condemned  to  die,  they 
take  on,  because  now  tliey  see  death  ;  but  here,  in  time  of  health, 
they  see  it  not.  If  men  wrong  a  child,  their  heart  smites  them 
and  grieves ;  but  the  Lord  is  abased,  dishonored,  and  men  are 
not  affected,  because  they  want  light,  and  see  it  not.  If  men  be 
to  match  with  a  prince,  or  stand  before  him,  it  is  counted  blessed- 
ness ;  but  before  Christ  it  is  a  burden,  because  men  know  it  not. 
It  is  strange  to  see  some  people  carried  with  mighty  affection 
against  sin  and  hell,  and  after  Christ.  And  what  is  hell  you 
fear  ?  A  dreadful  place.  What  is  Christ  ?  They  scarce  know 
so  much  as  devils  do ;  but  that  is  all.  O,  trust  them  not.  Many 
have,  and  these  will  all,  away  to  some  lust,  or  opinion,  or  pride, 
or  worhl,  and  the  reason  is,  they  never  had  light  enough.  John 
V.  35.  "  John  was  a  burning  and  shining  light,  and  they  did  joy 
in  him  for  a  season ; "  yet,  as  glorious  as  it  was,  they  saw  not 
CJifist  by  it,  especially  not  with  divine  light.     It  is  rare  to  see 

rChristians  full  both  of  light  and  affection.  And,  therefore,  con- 
sider of  this,  many  a  man  has  b«*en  well  brought  up,  and  is  of 
a  sweet,  loving  nature,  mild,  and  gentle,  and  haimless,  likes  and 
loves  the  best  things,  and  his  meaning,  and  mind,  and  heart  is 
good,  and  has  moi*e  in  heart  than  in  show,  and  so  hopes  all  shall 
go  well  with  him.  I  say  there  may  lie  greatest  hypocrisy  under 
greatest  affections,  especially  if  tliey  want  light.  You  shall  be 
hardened  in  your  hypocrisy  by  them.  I  never  liked  violent  af- 
fections and  pangs,  but  only  such  ju?  were  dropped  in  by  light ; 
because  those  come  from  an  external  ])rincii)le,  and  last  not,  but 

I  these  do.     Men  are  not  affrighted  by  the  light  of  the  sun,  though 

\  clearer  than  the  lightning. 


THE  TEN    VIRGINS. 


235 


(As  S.  Hence  lake  heed  of  contenting  joursolves  with  evi 

I  Uini  of  knowle)ige.     Do  not  worship  every  image  in  your  own  ] 

'  heads,  especially  you  that  tkll  short  of  truth,  or  the  knowledge 

'    of  it;  for  when  you  have  some,  lliere  may  be  yet  that  wanting 

irhich  may  make  you  sincere.     There  are  many  men  of  great 

wledge.'abte  to  leaeh  themselves  and  others  too,  and  yet  their 

fi«art8  ore  unsound.     (low  comeH  this  to  pn«s?     la  it  because 

tliey  have  so  much  light  ?     No,  but  Iiecause  they  want  much ; 

I    and  therefore  content  not  yourselves  with    every  knowledge- 

I    There  is  some  knowledge  which  men  have  by  the  light  of  natiiro  | 

I    (which  leaves  them  without  excuse)  from  the  book  of  creation,  I 

some  by  power  of  education,  some  by  the  light  of  the  law,  f 

whereby  men  may  know  their  sin  and  evib;  some  by  the  letter 

of  the  gospel,  and  so  men  may  know  much  and  speak  well,  and 

eo  "  in  seeing  see  not ; "  some  by  the  Spirit,  and  may  see  much, 

BO  B3  to  prophesy  in  Christ's  name,  and  yet  be  bid  depart.  Mutt. 

Tii,     Now,  there  is  a  light  of  glory,  whereby  the  elect  see  things 

in  another  manner ;  to  tell  you  flow,  they  can  not ;  it  is  the  be- 

^  ginning  of  light  in  heaven,  and  the  same  Spirit  that  Ulla  Christ 

1  filling  their  minds,  that  Ihey  know  by  this  anointing  all  things, 

[  which  if  ever  yon  have,  you  must  become  ttabes  and  fools  in  your 

I  own  eyes.     God  will  never  write  his  law  in  your  minds  till  all, 

'  t]ie  scribblings  of  it  are  blotted  out.     Account  all  your  knawl-  | 

,    edge  loss  for  tlie  gaining  of  this.  /  It  is  sod  to  eee  many  a  man  1 

I  pleasing  himself  in  his  own  dreaming  delusions,  yet  the  jSttOF^ 

ire  in  seeing  sees  not,  wbich  is  God's  heavy  euree  upon 
I  men  under  greatest  means,  and  which  lays  all  waste  and  deso- 
late ;  (Is.  vi.)  •■  How  long  ?  until  all  be  waste."   Ver.  1 1. 

Cte  i.  Hence  see  the  right  may  of  living  a  life  of  truth,  of 
'being  an  Israelite  in  whom  is  no  guile."  Keep  light  in  your 
[  minds,  and  you  will  keeji  truth  alive  in  your  hearts  and  lives. 
I  Atony  a  sincere  heart  may  have  hypocrisy  and  much  unsound- 
I  ness  in  him,  though  he  be  no  hypocrite.  But  how  comes  it  so 
L  to  be?  And  whence  so  little  truth?  and  hence  so  many  feurs 
land  doubts  atwut  their  estates  conthiually?     O,  men  lose  that 

florioos  light  tliat  sometimes  they  have.     For  when  you  have  it 
I  an  ordinance,  0,  how  sweet  is  the  Lord  and  all  his  ways  to 
■  jrou  1     Afterward  you  have  lost  your  hearts,  truly  it  is  because 
fou  have  lost  your  light. 
Two  ways  hypocrisy  vents  itself,  which  God's  people  oppose. 
I.  In  secret  withdrawing  of  the  heart  to  sin.     O,  now  get 
ighl;  Ibr  sin  never  draws  away,  but  by  appearance  of  some 
■pMMl  at  least,  pro  hie  H  nunc.     James  i.  14,  Now  put  oS'  the 
■eovcring,  keep  the  mind  from  being  deceived,  you  will  keep  the 
1  bcart  from  being  hardened,  deadened,  and  withdrawn  from  God. 


236  THE  PARABLE   OF 

ft 

2.  In  performing  duties,  but  not  for  Christ  as  their  utmost  end; 
now,  the  heart  is  bent  this  way,  yet  it  fails,  because  light  is  gone, 
to  see  and  behold  the  glory  and  blessedness  of  this.  Men  that 
have  honor  or  gain  in  their  eye  are  carried  violently  after  it. 
Men  tliat  are  bound  for  a  voyage  will  go  through,  their  eye  leads 
them.  Stephen  speaks  till  the  stones  were  about  his  ears.  "  I 
see  Jesus,"  saith  he,  "  at  the  right  hand  of  God."  2  Cor. 
XV.  58,  "  Be  abundant  in  the  Lord's  work,  knowing  that  your 
lal>or  is  not  in  vain."  Hence  David  (Ps.  cxix.)  begs  for  knowl- 
edge of  this  and  that,  and  then  he  will  do  it.  O,  therefore,  keep 
it  in  your  minds  as  precious  ;  (Prov.  ii.  10,)  **  If  knowledge  be 
pleasant,"  etc.  And  pray  to  God  to  keep  it  ifor  you.  Light  is  in 
the  sun,  and  not  ceased  to  tliis  day ;  so  if  the  Lord  would  put  in 
this  light,  and  be  the  perpetual  fountain  thereof  to  you,  it  would 
abide,  etc     "  Thy  word  I  have  liid  in  my  heart,"  etc  Ps.  cxix. 

Section  IV. 

Hence  learn  the  cure  of  hypocrisy,  viz. :  remove  the  cause, 
which  is  folly,  and  if  you  would  be  sincere,  O,  prize  and  beg  for 
more  light,  and  love  it,  and  you  shall  then,  after  you  have  digged 
for  it,  find  it.  Would  it  not  be  sad  to  be  led  blindfold  like  them 
till  they  were  in  the  midst  of  Samaria,  so  till  in  the  midst  pf 
heir?  Would  it  not  be  sad  to  be  like  Sodomites,  groping  for  the 
door,  especially  you  that  are  come  over  to  this  country  for  more 
of  the  knowledge  of  Christ  ?  O,  then,  beloved,  take  heed  you 
bury  not  your  minds  in  the  earth,  lose  not  your  thoughts  in  the 
dung.  And  you  must  stand  one  day  before  God,  when  the  book 
of  the  secrets  of  your  hearts  shall  be  opened,  when  if  found  too 
light,  then  would  it  not  be  a  doleful  parting  to  lose  the  Lord  Je- 
sus after  such  light  and  affections,  for  want  of  a  little  more  light  ? 
O,  look  to  yourselves  now. 

Means  1.  Stick  close  to  the  guidance  of  the  Scriptures,  and 

love  them.     Moses  saith,  **  Then  other  nations  shall  say,  What 

people  so  wise  ?  "  Deut.  iv.  G.     And  these  make  "  the  men  of 

God  (2  Tim.  iii.  15)  full  of  God's  Spirit,  wise  unto  salvation;" 

and  for  neglect  of  this,  the  Lord  gave,  and  does  give  men  up  to 

strong  delusions,  that  they  believe  lies,  viz.,  *'  because  they  loved 

not  the  truth."     Never  a  truth  but  is  unsealed  by  blood,  and 

revealed  to  be  the  infinite  wisdom  of  the  Father,  and  love  to  poor 

lost  men,  where  God  opens  all  his  heart ;  if  men  will  despise 

I  these,  it  is  a  pity  but  they  should  be  blinded.     Do  not  seotf  at 

I  those  that  know  the  Lord  here  ;  they  are  Scripture-learned  men  ; 

I  if  not,  never  Spirit-leanied.     Take  this  for  your  counselor,  in  all 


THE  TEN   TIRGINS.  237 

r  joar  doubts  and  fears  it  will  teach  jou.  A  man  gets  an  opinion, 
or  falls  in  love  with  a  sinful  corruption ;  both  deceive  him.  Why 
so  ?  Is  there  no  word  against  it  ?  O,  yes,  but  they  will  not  hear 
it,  hot  make  God  and  Scriptur^  bow  down  to  them  ;  they  will  not 
be  led  by  it     O,  entreat  the  Lord  to  keep  thee  from  that 

Meant  2.  Be  abundant  in  meditation  daily.  Ps.  cxix.  99.  It 
18  a  hundred  to  one  else^if  not  miserably  deluded.  And  as  the 
Spirit  oonvinceth  first  of  sin,  righteousness,  and  judgment,  so 
let  your  thoughts  be.     This  makes  a  man  see  far  and  see  much. 

Jfeans  3.  Practice  what  you  know,  and  taste  the  sweetness  of 
it  there.  Ps.  cxix.  100.  Aiid  then  the  heart  will  grow  savingly 
full  of  divine  light  Nothing  makes  men  foolish  but  this.  *'  O, 
taste  and  see."  O,  if  men  knew  the  sweet  of  this  way  of  truth, 
they  would  ever  walk  in  it,  and  bring  others  to  submit  to  it 
^  Shall  I  hide  from  Abraham  that  which  he  will  teach  his  fam- 
ily ?  "  Gen.  xviii.  17,  19. 

Meam  4.  Cast  up  your  eyes  to  Christ  glorified,  being  full  of 
the  Spirit  for  thee,  and  beg  of  him,  as  if  he  were  with  thee,  to 
send  it  down.    As  Solomon  asked  this.     See  John  vii.  39. 

Use  6.  O,  learn  to  be  exceeding  thankful  for  any  saving  light 
the  Lord  has  kindled  in  you,  if  ever  it  has  been  powerful  to  dis- 
cover and  remove  the  hidden  hypocrisy  of  thy  heart,  that  now 
the  Lord  has  made  thee  plain  and  serious  for  him,  that  it  is  death 
not  to  live,  heaven  for  to  live  unto  him.  O,  then  bless  the  Lord 
for  that  means  that  did  it  for  thee  ;  thou  mightst  have  perished 
in  thy  own  delusions  and  dreams.  Time  was  when  thgu  wast 
deceived ;  now  the  Lord  has  made  thy  eyes  brighter  than  the 
sun,  to  see  such  things  as  are  hid  from  great  ones  in  the  world. 
O,  though  it  be  but  a  little,  yet  if  real  and  saving  light,  bless 
him.  A  man  that  has  been  in  midst  of  sands,  and  withoutl 
%  pilot,  afterward  looks  back,  and  saith,  There  I  might  have! 
spUt  O,  this  is  wonderful  to  him  !  O,  Christ  did  thus  !  "  l] 
thank  thee  thou  hast  hid,"  etc.  Matt  xi.  25.  The  Lord  has  hia 
them  from  heads  and  hearts  of  many  wise  and  prudent,  and  ever 
they  shall  be  hid,  and,  e  contra,  revealed  them  to  thee,  a  babe,  a 
weak  one,  a  poor  ignorant  one ;  (Matt  xvi.  17,)  "  Flesh  and 
blood  has  not  revealed  it,"  so  as  to  build  here  on  this  righteous- 
ness, to  bring  all  light  and  life  from  Christ,  and  cleave  alone  to 
him.  O,  remember  you  are  called  "  out  of  darkness  into  mar- 
velous light  to  show  forth  his  virtues."  What  canst  thou  desire 
more  than  eternal  life  ?  And  this  is  it  1  John  v.  20 ;  John 
xviL30. 


J 


238  THE  PARABLE   OP 


CHAPTER    XVn. 

THAT  HTrOCRITES  DISCOVER  THEMSELVES  IX  AN  INEFFECTUAL 

USE  OF  THE  MEANS  OF  GRACE 

Secondly.  Uie  difference  between  the  wise  and  foolish  Vtr^m  i$ 
set  down  more  particularly^  ver.  8,  4. 

Section  L 

This  particular  difference  is  declared  by  the  different  practice 
of  the  foolish  and  wise  virgins  each  from  other. 

1.  That  the  foolish,  though  thej  had  so  much  wisdom,  like 
the  wise,  as  to  take  lamps,  yet  so  much  folly  was  bound  up  in 
their  heart,  as  that  ""  they  took  no  oil  in  their  vessels  for  their 
lamps." 

2.  That  the  wise  did  not  only  light  their  lamps,  but  they  did 
also  fill  their  vessels  with  oil,  that  either  their  lamp  might  never 
go  out,  or,  if  it  did,  it  might  be  soon  kindled  again.  More 
plainly :  the  foolish  contented  themselves  with  the  name  and 
blaze  of  outward  profession,  kindled  from  some  inward,  yet 
lighter  and  more  superficial  strokes  of  Grod's  Spirit,  neglecting 
the  work  within.  But  the  wise  did  not  only  carry  their  lamps 
of  outward  profession,  but  they  filled  their  vessels,  and  got  an 
inward  principle  of  the  Spirit  of  the  Lord  Jesus  to  maintain  their 
profesajon  before  men,  and  their  uprightness  before  the  Lord. 
So  that,  mcthinks,  here  is  a  double  difference ;  the  first  is  im- 
plied, the  second  plainly  expressed. 

1.  That  which  is  implied  is  this,  that  the  foolish  made  choice 
of  a  good  end,  viz.,  to  meet  Christ ;  but  it  was  with  an  inef- 
fectual use  of  means  to  that  end  ;  their  lamps  were  to  light  and 
lead  them  to  Christ  These  lights  might  blaze  for  a  time,  but 
they  would  consume  without  oil.  They  neglect  that ;  the  wise 
wer^  better  instructed  than  so. 

?.  The  foolish  glory  in  an  outward  profession,  as  also  in  some 
superficial  affection,  without  an  inward  principle  of  the  gracious 
presence  of  the  eternal  anointing  and  Spirit  in  them ;  but  the 
wise  have  it,  and  are  carried  to  glory  by  it  And  more,  at  this 
time,  of  the  lamps  and  vessels  I  shall  not  speak. 

Doct.  1.  Tliat  the  closest  hypocrites  of  virgin  churches  dis- 
cover themselves  (at  least  before  the  Lord)  in  an  effectual,  use 
of  those  means  that  do  conduce  toward  their  desired  and  ex- 
pected end. 

The  bridegroom  is  here  looked  for ;  the  presence  of  Jesus  is 


TnE    TEN   VIRGINS. 


longed  for ;  he  comes  in  the  night ;  Ihey  must  meet  him  in  the 
nighL     Now,  means  they  use,  latnps  they  take,  and  so  much  oil 
08  kindles  their  iompH ;  but  oil  they  take  not  in  their  vessels, 
'  e  oDly  meaas  to  preserve  their  lamps  from  going  out,  tliat  so 
liej  may  meet  the  Lord,  and  not  be  shut  out  from  the  Lord,  as 
t  last  these  careless  virgins  were.     Search  the  churches  for  the 
resent,  search  the  records  of  past  ages ;   many  have  desired 
__iid  looked  for  the  Lord,  and  yet  have  lost  the  Lord,  their  end. 
hlVliy  so  ?     They  never  had  hearia  effectually  to  use  and  improve 
flns  to  that  end,  either  outward  or  inward.     Look  upon 
[t  of  the  church ;  they  perish  because  they  have  no  rem- 
sdy,  they  have  no  lamps  to  light,  they  have  no  bread  lo  eat,  no 
■eans  to  help.     But  why  du  those  within  the  church  perish  ? 
■  it  because  there  is  no  remedy  ?     No  ;  but  because  they  do  not 
e  the  remedy.     Is  it  because  they  want  means  ?     No ;  but  be- 
.  uise  they  do  not  effectually  improve  means.     Here  they  fall 
Kvhort,  herein  they  discover  themselves.     Look   but  upon  this 
Bjtext  parable  of  the  talents,  verse  25.     One  of  thent  was  cast 
1;i)ff  and  cast  out.     Why  ?     Because  he  had  no  talent  'f    No  ;  but 
'  ecause  he  had  no  mind  nor  list  to  use  his  talent ;  he  did  not 
ikc  liis  gain  out  of  it  to  attain  his  end.     All  ordinances  of 
>d,  and  all  that  time  we  have  under  them,  are  talents.     Now, 
IKberein  do  hypocrites  fail  ?     There  is  a  secret  gain  of  ordinances 
Filiiich  hypocrites  regard  not,  and  hence  the  best  hypocrite  lives 
Tb  debt,  and  dies  a  Ijcggar.     For,  (Prov.  ivi.  17,)  "  Wherefore 
it  there  a  price  in  the  hand  of  a  fool,  but  no  heart  to  use  it  ? " 
_^ecions  liberties,  ordinances  that  many  have  desired  to  see  end 
Ikare  not  seen  them.     Why  does  the  Lord  belrust  him  with  such 
e  them  not  i'     0,  he  has  them  ;  but  here  is  his  wound,  he 
yu  no  heart  to  use  them.     Look  throughout  all  the  word,  why 
iMte  many  set  a  great  price  on  Christ  and  yet  have  lost  him  ? 
!,  like  liiggling  chapmen,  Ihey  have  had  a  desire  to  the 
K^Ommodity  ;  but  they  have  been  loth  to  be  at  the  cost  to  use  the 
Beaos  for  it.     The  gospel  brings  Christ  and  immortality  to  light, 
nd  this  serpent  is  lilted  up,  ihia  lamb  slain  before  men's  eyes, 
d  this  bread  put  to  men's  lips  and  mouths.     Why  are  not  all 
d  of  him,  blessed  in  him  ?     The  Lord  saith,  '^  Come,  and 
)  Spirit  saith  come,  and  the  bride  saith  come."     Why,  the 
r  n«son  is,  men  will  not  use  the  means  for  him.  Is.  Iv.  2-4.    Men 
J  ifill  lay  out  their  money,  tliougli  it  be  for  "  that  which  is  not 
I  tread."     Jer.  ii.  5-8,  "  I  brought  them  through  pits  into  a  pleas- 
land,  lo  eat  the   goodness   thereof."     And,  doubtless,  he 
Llbn<OUglit  not   a  herd  of  swiue   into  Cana.tn,   only  to   etijoy   the 
1.  outward  blessings  and  swill  of  Canaan,  but  lo  enjoy  the  good  of 


THE    TARABtE   OF 


hie  lemple,  orduumc«s.  etc.  But  n-bere  was  their  wound  ? 
"  Neiiher  priests  uor  people  stud.  Where  is  ihe  Lord  ?  "  i.  e., 
where  w  the  Lord  in  these  ways,  tliai  we  can  comt  .xt  last  to 
tLe  full  enjoyment  of  him  bj  these  ?  This  they  neglected. 
Methinks  it  is  with  the  be«t  hypocrites  as  it  was  with  diven 
merchiuita  ;  they  prize  and  desire  the  gain  of  merchandise,  bat 
to  be  at  Ihe  trouble  to  prepare  the  ship,  to  put  themselves  opoa 
hazards  and  dangers  of  the  ship,  to  go  and  fetch  the  treasure 
that  they  prize,  this  they  will  never  do.  So  many  priie  and 
desire  earnestly  the  treasures  of  heaven  ;  here  U  their  end,  bat 
to  be  at  the  trouble  of  a  heaven  voyage,  to  bring  this  treasure 
to  "pass  through  the  valley  of  Beco,"  tears,  temptations,  the 
powers  of  darkness,  the  breaches,  oppositions,  and  contvadictioiu 
of  a  sinful,  unbelieving  heart,  good  and  evil  report,  to  pass  from 
one  depth  and  wave  lo  another,  this  the  best  hypocrite  fails  in, 
and  hence  loses  all  at  last.  And  this  I  conc«ive  to  be  one  of 
the  great  differences  between  the  strong  desires  and  esteems  of 
hypocrites  and  saints. 

Section  IT. 

Reaion  1.  In  regard  of  God ;  because  this  neglect  is  one  irf 
ihe  great  means  by  which  he  does  execute  hie  eternal  rejection 
of  men,  and  hence  here  Ihey  ever  do  fail.  For,  first,  the  Lord 
has  chosen  some  to  life  —  the  end. 

2.  lie  chooselb  certain  means  to  lend  to  this  end. 

3.  lie  purposeth  to  carry  all  his  elect  by  these  means  to  that 
end;  thcjnselves  can  not,  hence  the  Lonl  doth.  And  hence 
arieeth  the  great  peace  and  support  of  the  saints,  when  they 
look  upon  the  everlasting  mountains  of  hinderanees  and  imposu- 
bililics  in  their  way,  Ihe  Lord  lias  undertaken  to  carry  theiik 
through  them.  John  xvii.  Id.  That,  when  heart  and  stren) 
fails,  he  will  be  heart  and  strength,  and  guide  by  bis  counsel  s 
bring  to  his  glory.  And  hence,  as  all  the  elect  are  to  be  certain^ 
carried  through  all  means  to  their  end,  and  this  is  proper  to  them, 
so  hence  the  best  hypocrite,  being  never  appointed  cerlwnly  lo 
come  to  this  end,  ever  fails  in  the  use  of  means  ;  there  he  is  and 
shall  be  forsaken  of  God,  and  forsake  God.  Hence  John  vi. 
When  many  used  the  means,  and  followed  Christ  for  n  time,  that 
they  might  have  life,  at  lost  they  forsook  Christ  and  means  to 
have  him.  Why?  Ver.  6,5.  Because  "none  can  come  to  rae, 
except  it  were  given  him  of  the  Father."  Hence,  look,  as  cer- 
tainly as  the  degree  of  re))ro)>ation  shall  Rtand,  he  having  not 
appointed  them,  to  tlio  end ;  so  he  never  carries  them  tlirough  all 
meaua  to  ihat  end,  and,  therefore,  here  they  do  ever  fail.     As  it  la 


^^^^^r  TUli  TEN    VJRG1K3.  2jl 

in  a  family,  those  that  the  lord  of  the  family  intends  to  girehis 
esttite  unto,  he  keeps  a  eirict  eye  upon  them,  keepd  them  UDder 
the  government  of  the  family ;  tm  for  others,  let  them  go  where 
Ihey  will,  and  do  what  they  will.  So  here  all  that  Bhull  enjoy 
God  are  put  under  tlie  kingdom  of  the  Son.  Hence  he  is  said 
to  be  given  up.     To  others  he  will  say,  You  love  liherty;  take 

Refiion  2.  Because  the  Lord  and  fellowship  with  him  is  never, 
indeed,  their  laat  and  utmost  end,  or  their  only  end  ;  but  they 
have  some  other  end  of  their  own,  and  henee  they  are  never 
c&rritid  strongly  through  all  means  to  that  end.  For  this  is  the 
nature  of  a  man's  last  and  utmost  «nd,  it  carries  a  roan  wilhont 
any  stop  toward  it,  and  that  with  delight.  As  a  man  that  has 
bonor,  and  preferment,  and  great  hopes  in  his  eye,  that  is  reach- 
ing to  the  lop  of  his  aspiring  thoughts,  he  will  ride,  and  run,  and 
flatter,  and  sin,  etc.  A  man  that  hsA  riches  in  his  eye.  he  will 
rise  early,  and  go  to  bed  late,  eat  the  bread  of  carefulness,  and 
he  never  has  enough.  A  man  that  is  sick,  and  has  health  in  his 
eye,  takes  his  physic,  observes  his  se.isons,  wastes  hia  estate,  for 
this  is  big  end.  Hence  (l  hypocrite,  never  making  Christ  bis  lust 
end,  bat  being  ever  "  a  double-minded  man,"  (James  i.,)  and 
having  liis  own  ends,  and  lusts,  and  self  to  attend  u^mn,  hence 
the  bias  draws  him  from  following  Christ  effectually ;  but  he 
iniul  follow  his  own  ends,  and  hence  ever  neglects  tlie  means 
that  lead  him  thereunto.  Matt.  vi.  24.  Look,  as  it  is  with  men 
that  have  two  trades  or  two  shops  ;  one  is  as  much  as  ever  they 
tan  follow  or  tend  i  tliey  are  forced  at  last  to  jmt  off  oue,  and 
they  must  neglect  the  one  ;  so  here. 

3.  In  regard  of  that  spirit  of  eloth  and  slumber  which  tlie 
Lord  ever  leaves  the  best  hypocrite  unto,  wliich  is  the  dearest 
lu--t  and  lust  enemy  that  the  Lord  destroys  in  all  his,  but  never 
destroys  in  these.  Which  so  mightily  oppresseth  all  their  senses, 
that  they  can  not  use  effectually  all  means  to  accomplish  their 
end^  And  hence  a  man  desires  the  end,  but  has  it  not  Prov. 
xiii.  4.  The  Lord  proposeth  the  most  glorious  end  to  his  peo- 
)ilr^,  but  it  is  through  many  diUieulties  that  we  must  eome  to  iU 
Now,  there  being  the  spirit  of  sloth  within  and  these  difficulties 
without,  a  hypocrite  sits  down  and  rests  under  llie  shadow  of 
Uiis  growing,  spreading  sin,  and  saith  it  is  hard ;  and  because  he 
cau  not  do  so,  he  hopes  it  is  but  an  inlirmity,  and  God  will  ac- 
cept of  Ills  desires,  and  here  perishetb.  Matt.  vii.  1 4,  "  Fur  stiait 
h  the  gate  that  leads  unto  life,  hence  few  there  be  lliat  find  it." 
Look,  03  it  was  with  the  Israelites,  Canaan  they  were  bound  for ; 
ihey  come  at  last  to  it;  but  when  their  spies  had  told  them  of 
VOL,  n.  21 


^P         S42 


■:  rAKABLE   OF 


the  difficulties,  they  sank,  only  Caleb  and  Joshua  of  that  migfaly 
host  that  had  upright  hearts  here.  Heavy  things  must  desceaj, 
though  cast  up ;  for  their  place  i^  downward.  Light  things,  caM 
them  downward,  yet  they  must  up  again ;  for  (heir  place  is  up- 
ward. So  it  is  here.  Sluggish  hearie  may  be  lift  up  by  meatu, 
but  they  can  not  hold  it ;  their  place  is  downward,  here  is  their 
rest.  So  saiuts,  e  contra,  like  fire,  will  consume  all  difficnlties; 
.  their  rest  is  upward.  J 

Section  111.  I 

L'se  1.  Ilencc  we  sec  one  ground  of  many  complaints  that  nrs  ' 
in  the  mouths  of  many  professors  of  the  ways  of  God,  that  never 
find  the  sweet  which  is  the  end  of  their  Christian  course ;  that 
are  ever  complaining  of  wants,  but  never  feel  supplies;  ever 
teaming,  never  triumphing  over  iheir  sins ;  ever  wishing  that 
they  had  the  Lonl,  but  never  possessing  the  Lord.  And  hence 
have  minds  full  of  tears,  and  mouths  full  of  complaints,  and 
hence,  finding  no  sweet  in  their  course,  could  be  content,  but  for 
shame,  to  throw  by  tlieir  profession.  Why,  where  is  the 
of  this?  Is  lienven  so  burren  and  beggarly,  that  there  are 
jewels  to  be  bad  there  ?  Are  the  fields  of  God's  ordinancis 
empty,  that  there  is  no  treasure  to  be  found  there  ?  0,  yea 
there  it  is,  but  Christians  are  idle ;  there  is  the  treasure,  but  Ibey 
cau  not  beg,  much  less  dig  for  iL  Prov.  ii.  3-C.  If  there  be  a 
treasure  in  the  ground,  and  a  man  can  find  nothing,  and  eo  is 
ever  complaining,  the  fault  is  in  the  man,  be  does  not  dig  long 
enough,  nor  deep  enough ;  so  it  is  here.  There  is  never  an  or- 
dinance, but  the  Lord  is  in  it ;  "  he  never  siud  to  the  house  of 
Jacob  seek  bis  face  in  vain."  Men  pray,  mid  if  a  few  sighs  will 
bring  in  relief,  well  and  good ;  if  not,  tJiey  cast  that  shovel  by, 
dig  1  can  not ;  they  spend  some  time  in  laying  sin  to  heart,  but 
if  I  can  not  presently  feel  the  bitlemess  of  it,  I  can  not  help  it, 
dig  I  can  nuL  A  man  may  bo  content  to  hear  the  word,  and  lo 
listen  after  it ;  but  to  stir  up  tbe  soul  to  lay  hold  on  the  Lord, 
that  their  sleep  forbids.  I'rov.  xiii.  4,  "The  soul  of  the  diU- 
gent  shall  be  made  fal."  Why  do  you  famish  under  means  ?  ia 
it  because  the  Lord  is  unwilling  or  unable  lo  relieve  ?  No; 
(John  vi.  27,)  "  You  labor  for  the  brea<l  that  perishes."  Labor 
not  for  it,  but  for  the  other,  and  the  Son  of  man  will  give  it  you ; 
for  he  is  sealed  for  that  very  end.  You  complain  your  hearta 
are  always  out  of  frame.  Tell  me,  do  you  keep  them  with  all 
diligence?  Prov.  iv.  23.  With  all  your  guard  about?  You 
complain  you  never  get  assurance.  Do  you  use  all  diligence  to 
make  it  sure  ?     You  complain  you  seek,  and  find  not.     Do  you 


lor 


THE  TEN   VIRGINS,  243 

mk  him  ^gently  ?  Heb.  xi.  6.  0,  this  is  the  cause.  "  The 
'  \ai  bas  giren  you  Ihe  spirit  of  slumber."  0,  lay  not  the  fault 
n  the  Lord,  but  ou  thine  own  careless  faeart,  and  lament  over  it, 
■d  tay,  Tlue  has  been  the  cause  of  all  my  complaints  anil  woe. 
kl  reuember  what  the  Lord,  by  Jeremy,  speak?,  "  Go  into  t)ie 
i^tolda;  for  tlie  Lord  has  poured  upon  us  the  spirit  of  deep 
K  and  given  us  the  waters  of  gall  lo  drink."  I  confess  the' 
"n  choicest  Bervanls  have  their  complaints,  their  sighs  and 
IS  unutterable  ;  ihey  have  their  fears,  temptations,  and  tears ; 
■  Ab  more  abundantly  ?  Yet,  beloved,  methinka  it  is  with  them 
rV  it  is  with  passengers  and  travelers  toward  their  home,  that 
ftey  see  it  twenty  miles  off  aometime,  when  they  be  on  the  top 
if"  a  hilL  After  they  have  gone  a  little  farther,  they  come  into 
a  lallcy.  and  then  they  complain  they  have  lost  the  sight  of  it,  and 
ran  not  see  it  again  scarce  till  they  be  upon  it ;  yei  they  sit  not 
liuWB  in  their  valley,  hut  are  going  toward  it.  /  "  They  go  from 
I  xreo^h  to  strength,"  though  they  come  tired  thither;  as  PST 
liuiT.  7,  8.  "They  pass  from  strength  to  strength,  till  they 
fwue  10  see  God  in  Sion."  Tbey  rest  not  in  their  complaints, 
^m  get  on ;  and  Ihe  alar  before  tbem,  tlie  means  that  lead  them 
'"  rluU  end,  make  them  (aa  Malt.  ii.  10)  "  rejoice  with  exceeding  I 
^TMU  joy,"  1  confess  they  may  for  a  time  give  way  to  their 
'IuiIl,  and  6it  in  their  valleys,  and  turu  day  into  night,  and  sleep 
"•n  almost  the  season  of  means  ;  yet  you  aball  ever  find  this,  if 
urdiaary  means  awaken  them  not,  terrible  flashings  and  light- 
uiogs  of  wrath  do;  aod  in  their  afflictions,  and  terrors,  and 
Mounds  of  conscience,  (Hos.  v.  15.)  "  They  shall  seek  the  Lord 
tariy."  Ponder,  therefore,  of  this  cause,  and  in  a  time  of  sor- 
niw  they  sliall  complain  for  something,  viz.,  their  sloth.  This 
may  be  tht  greatest  sin  of  some,  they  live  in  no  sin  but  ccm- 
'  -*-=—  ;  thy  complaints  may  be  fruits  of  sloth  in  not  using  means. 


I  (Ids  nwr  be  thy  great  s 
"     ■.  Hen.     ■  ■    ■ 


Vm  "i.  Hence  learn,  it  is  not  having  of  means  in  this  place, 
r  coning  bither  for  means,  that  will  do  you  any  good,  or  evi- 
dence your  safe  and  good  estate,  but  an  effectual  use  and  im- 
pruveneut  of  them ;  not  only  the  use  of  outward,  but  inward 

"■■■^B  too.     Men  that  have  never  so  great  a  slock  may  die  bog- 

I,  by  not  improving  it.   Deut.  ixii.  8,  4.  ~~1 

^1.  Many,  seeing  and  beholding  that  sun  which  is  set  with  them  I  ' 

here  in  these  western  parts,  —  partly  out  of  fenr  of 

I,  partly  by  friends'  pereiiasion  and  company,  partly  ta 

J  God  in  ordinances,  —  have  taken  iheir  flight  hither. 

bill,  S.  Being  come,  wisli,  0  that  our  eyes  liud  never  seen  it! 

Aljr  through  plenty  of  means,  despise  and  loathe  tbem ;  partlfjr 


THE   PARABLE    OF 


3  no  liearts  >i^l 


I  throiigU  multitude  of  coveting  or  veiJng  c 
||or  time  to  use  them. 

I  And  yet,  3.  Are  comforted  in  this  that  they  have  thcrnu  though 
I  they  see  no  God  in  them,  taste  little  sweetness,  receive  litite 
I  power  from  them,  and  ho|ie  to  go  to  heaven  at  next  remove,  that 
have  come  so  far  for  these,  etc.  I  would  to  God  it  were  to. 
I  Bui,  O,  consider, — 

I  1.  If  you  improve  them  not,  thy  coming  hither  is  but  the  dis- 
I  oovery  of  thy  hypocrisy  to  meo  and  angeU ;  for  this  is  the  stage 
f  whereiu  tlie  most  fine-apun  bypocrby  and  real  sincerity  shall  act 
'  its  part 

2.  Nay,  thou  art  so  far  from  being  blessed  in  having  them 

.   thus,  that  God's  fiercest  plagues  shall  here  approach  thy  dwell- 

g.     The  ark  among  the  Philistines  made  the  Lord  pla^e  the 

^listine^. 

,  Nay,  this  shall  hiy  all  desolate  one  day.    They  cried,  "  The 

temple  of  the  Lord."  Jer.  vii.     "  Go  to  Shiloh."     So  I  say,  go 

to  the  Palatinate,  go  to  Germany,  France,  go  to  the  places 

whence  you  came,  and  "  see  what  the  Lord  hAs  done." 

4.  This  shall  be,  as  to  saints,  greatest  joy,  when  they  ehail 
look  back,  and  see  all  the  difficulties  they  have  passed  over,  that 
here  ruid  there  hearts  aiid  help  failed,  and  there  I  lingered  ;  but 
the  Lord  was  merciful,  and  pulled  me  out  And  they  shall  won- 
der at  that  faitltfuhiess  and  grace.  So  here,  this  will  bo  terror 
and  anguish,  that  I  came  &o  far,  and  had  means,  and  took  soma 
pains,  and  was  almost  persuaded  one  time,  almost  confuted  aft* 
other,  almost  conquered  and  had  yielded  up  all  at  another] 
but,  0|  my  lump  foil  down  to  the  dust  again,  and  my  soul  ' 
aook  the  pursuing  of  the  Lord  ogiuD ;  and  this  shall  be  the  _ 
tioa  of  hypocrites.  Tou  may  neglect  and  wrap  up  your  (alej 
but  the  Lord  has  a.  time  to  call  you  lo  an  account  what  gain  j 
make.  Look,  therefore,  to  it,  it  may  lie  some  of  you  have  n< 
to  improve  means ;  you  despise  them  in  one  place,  and  httho^ 
you  come  for  them,  and  poor  hearts,  eyes  dim,  hearts  bard, 
sciences  asleep,  ears  dea^  breath  gone,  life  lost,  God  depai 
and  nothing  left  but  a  dead  carcass.  It  may  be  some  are  sincerV 
and  the  work  of  Crod's  Spirit  is  set  back,  your  lamps  are  out, 
your  watchful  minds,  and  tender  hearts,  and  earnest  pursuit  after 
the  Lord  is  gone.  0,  then,  consider  what  little  cause  you  have 
to  boast  in  means.  Men  that  have  no  part  in  ships  look  for  no 
gain ;  but  if  you  have  any  part  in  the  blessing  of  ordinances,  rest 
not  without  it. 

lite  3.  Hence  see  what  need  you  Imve  of  a  mighty  and  un~ 
resistible  power  of  the  Lord's  grace  and  Spirit,  to  carry  you  lo 


I 


n  end  in  your  Christian  coarse,  if  erer  yon  corae  to  life.  For 
il  liTpocrisy  discovers  itself  in  an  ineffV.'ctual  use  of  means,  then 
!m  will  find  all  the  powers  of  darknt^ss  resisting  and  seeking  to 
<arpri»e  yoa  here.  That  as  it  id  with  thieves,  you  shall  not  see 
oor  find  Uiem  lying  in  the  city,  it  is  in  vain  there  to  offer  any 
tiolenee,  but  in  the  wayj  so  Satan  can  not  step  unto  the  gates 
nf  heaven,  to  keep  you  from  thence,  and  hence  all  his  power  and 
|Mh'cr  lies  in  the  way  of  means,  to  keep  you  from  thence.  And 
Jience  look  upon  the  best  man,  how  many  Linderancea  lo  prayer 
smneliines  ;  though  he  has  tasted  the  sweet  of  it,  he  had  rather 
die  than  pray.  How  soon  are  the  thoughts  turned  from  God ! 
"Vhen  we  come  to  draw  nigh  to  God,  how  unable  to  wake  one 
tiour !  That  if  it  were  not  the  invincible  strength  of  a  Giod  that 
did  support  them  (1  Pet.  t.  5)  they  could  never  go  on.  Tell  me, 
jou  poor  crealnrca,  that  never  were  effectually  carried  to  your 
«ud  by  meang,  do  you  not  oft  find  checks  for  eln,  desires  agniii^-t 
it,  Christ  and  mercy  weeping  at  your  knees,  melting  over  you, 
wad  your  hearts  almost  persuaded?  Do  you  not  find  a  want  of 
Christ,  and  grace,  and  Spirit,  and  promises,  and  you  hope  it  will 
Ik  belter?  Du  you  not  find  some  niovings  toward  the  Lord, 
but  yet  withal  do  you  not  find  a  dead,  slothful  heart,  slays  you 
i^ain?  The  veriest  reprobate  in  the  world  may  have  as  good 
ma  BMurance  of  heaven  as  thou  ;  there  may  be  in  hell  that  once 
■ppesred  better  than  thee.  And  who  can  mend  this  ?  long,  long 
It  bta  been  thus.  O,  then  feel  a  need  of  the  Lord's  irresistible 
power.  Thou  indeed  hast  an  end ;  but  say,  Lord,  thou  must 
cHTy  me  like  a  lost  sheep  on  thy  shoulders  to  that  end  !  "Seek 
the  Lord  and  his  strength,  seek  his  face  evermore ;"  in  all  means, 
■t  ail  times,  but  seek  his  strength  then  ;  (Col.  i.  20.)  "  I  labor 
tlios,  Klriving  according  to  his  working,  which  works  in  mo 
miglujly ; "  and  so  I  strive.  O,  see  need  of  this.  Many  of  you 
ttmke  work  with  yuur  own  hearts,  and  strive,  and  endeavor,  and 
jet  can  not  stir.  O,  look  then  for  this  mighty  working,  and  feel 
ft  need  of  it 

Section  IV. 
Vie  4.  Of  Trial.  Hence  judge  what  your  stales  are  tins  day 
before  the  LonL  I  know  and  believe  tliat  you  prize,  pray  for, 
lung  fur  the  end.  and  if  ever  the  Lord  saves  and  pardons  you, 
jcn  thall  have  cause  to  bless  him.  You  may  do  as  has  been 
•aid,  but  never  find  a  heart  given  you  by  the  invincible  wrcs- 
tli&gi  of  a  God  to  use  and  improve  all  means  to  that  end  ;  and 
tlius  yonr  practice  in  the  habitual  neglect  of  means  is  n  clciir 
wai  tnanif^  witness,  like  the  day,  against  you,  that  you  do  not 


i 


I 


S4f  Tni^  rAT!\GLE  or 

desire  sincerely  the  end  (as  70U  tliink)  in  having  so  little  respect 
to  tlie  means  lliat  eonilui-e  lliereunlo.  Did  jou  ever  see  that 
man  that  did  indeed  desire  life,  but  he  icould  use  alt  meao^,  wUb, 
aad  friends ;  nay,  cut  off  his  limbs  to  preserve  il  ?  But,  boi 
ever,  put  that  name  upon  it,  say  you  do  deaire  and  prize  the 
yet  if  the  Lord  leaves  you,  or  you  forsake  the  Lord  in  a  negled] 
of  means  that  lead  thereto,  and  that  elfcelually  ;  nhat  you  mtf^ 
he,  aud  what  the  Lord  mfty  do,  I  know  not,  liui  to  this  day  your 
estate  is  no  better  Ihan  a  painted  salvation  and  pictured  hypoc- 
risy before  the  Lord.  That  stone  at  which  the  closest  bypocritea 
have  stumbled,  that  rock  on  which  the  beat  hypocrite  has  been 
broken,  tliou  art  fallen  upon  tliat  enemy  of  sloth  which  has  car- 
ried king;s  (men  that  have  worn  the  crown  of  profession  in  the 
world)  miserable  captives  (notwithstanding  their  lamentable  cries, 
Lord,  save  us  !)  to  hell ;  the  same  enemy  has  already  bound  theo 
up  in  chains,  and  what  will  become  of  thee,  it  is  only  known  in 
his  breast,  that  by  the  voice  of  his  trump  con  awaken  the  dead, 
fand  break  the  bonds  of  sloth  and  death  itself.  But  yoit  will  say, 
there  are  no  virgins  among  us  that  neglect  to  take  their  oil,  that 
BO  far  forget  themselves  as  to  neglect  the  means,  that  are  conn 
so  many  thousand  miles  for  means  ;  there  is  not  a  day  but  some 
line  is  drawn,  not  a  sermon.  Sabbath,  but  some  good  got,  or  else 
they  think  themselves  half  undone,  not  a  prayer  bat  one  step 
nearer  to  glory  ;  the  day  is  not  long  enough,  and  therefore  the 
nights  are  spent  in  wrestlings  with  the  angel ;  nay,  in  prevailing 
with  God  for  tliemselvos  and  churches,  and  blessing  on  both ; 
Sabbaths  are  the  daybreaks  of  heaven,  the  fellowship  of  saints 
better  than  to  stand  before  kings  ;  the  fellowship  of  Christ  in 
heaven  so  sweet,  that  in  seeking  of  him  men  forget  themselves, 
nay,  to  eat  their  bread;  tliat  if  the  T^rd  should  have  let  out  the 
vineyanl  of  ordinances  lo  any  busbandmen  in  the  norld,  who 
could  or  would  have  taken  more  pains  lo  dig  it.  to  dress  il,  than 
f  we  do?  Beloved,  those  enlargements  that  are  in  any  afler  the 
•  Lord,  the  Lord  cherish  and  increase  ihera  ;  but  I  fear  we  may 
tgo  live  times  about  the  tree  before  we  see  such  laden  boughs.  I 
am  much  mistaken  if  the  best  may  not  be  discovered  here ;  the 
fairest  flowers  in  the  fiehl  must  wither,  they  can  not  last,  and  the 
best  affections  that  are  but  temporary,  that  have  acted  men 
mightily  for  a  lime  in  the  use  of  means,  must  perish  in  the  neg- 
lect of  means  at  last.  I  shall  not,  therefore,  meddle  with  prcK 
fane  or  carnal  gospelers,  so  much  ns  witli  close  deceivers  of  their 


n  souls  ;  and  look,  t 


n  all  B 


the  SI 


s  by  the  lappings,  so  you  may  k 


negWis  means  by  his  shifts.     Kor,  if  you  ■  liserve,  1 


sluggard  t 


THE  TEN   VIRGINS.  247 

many  shifls  and  colors  for  it  as  this./  Saul,  when  he  had  not  J 
gone  through-stitch  with  the  Lord's  work  in  slaying  the  Amal- 
ekites,  what  ado  had  Samuel  to  convince  him  !     He  tells  a  lie, 
lajs  the  blame  on  the  people,  propounds  the  good  end  and  affeo- 
tioo  he  had.     So  here,  thus  it  is  with  many,  as,  viz.,  — 

I.  Those  that  live  in  a  secret  neglect  of  means,  and  yet  hope 
to  oome  to  their  end,  because  of  their  desires.     We  shall  find 
the  Scripture  gives  us  two  sorts  of  desires.     1.  Of  the  righteous. 
t  Of  the  sluggard.    1.  "  The  desires  of  the  righteous,"  (Prov.  x. 
2i)  **  shall  be  granted,"  being  breathings  of  God's  eternal  Spirit, 
not  a  sigh  or  groan  unanswered.     2.  Of  the  sluggard  ;  (Prov. 
xxi.  15,)  ^^  The  desire  of  the  slothful  kills  him,  for  his  hands 
refuse  to  labor ; "  the  desires  of  the  righteous  are  ever  spurs  to 
quicken  them  up  in  the  use  of  means  mightily ;  the  desires  of 
the  sluggard  bridle  him  up,  they  bind  his  hands,  and  fetter  his 
feet,  that  he  can  not  but  neglect  means.     Some  desires  there  be 
that  arise  from  the  need  of  a  good,  and  here  will  not  only  be 
desires,  but  all  means  used,  as  in  point  of  famine ;  some  only 
from  want  of  a  good,  and  here  a  man  usually  contents  himself 
With  bare  desires,  never  has  a  heart  to  use  the  means  mightily 
for  that  end.     Many  a  one  is  convinced  his  state  is  miserable, 
and  fears  it,  and  Baalam-like  sees  the  blessedness  of  the  people 
of  Crod,  and  knows  he  wants  pardon,  and  life,  and  peace,  and 
promises,  and  Christ,  and  desires  it :  O  that  I  might  die  their 
death  !     O  that  I  might  live  and  drink  that  water,  that  I  might 
thirst  no  more !     O  that  my  sins  were  pardoned !     O  that  my 
heart  was  humbled  !     But  what  if  the  Lord  grant  them  no  peace 
nor  pardon?      Do  they  make  earnest  inquiry  after  the  Lord 
Christ,  with  restless  pursuits  and  groans  because  they  need  it  ?  is 
it  worth  that  ?     O,  no  ;  but  yet  they  hope  Grod  will  be  so  merci- 
ful as  to  accept  their  desires ;  and  so  they  rest,  and  live  and  die 
in  that  rest.     O,  poor  creatures,  your  desires  kill  you ;  as  a  man 
L>  undone  with  slothful  servants  that  can  not  earn  their  own,  much 
le.*s  get  their  master's  bread.     And  many  in  hell  say,  I  had 
thought  my  desires  would  have  carried  me  to  glory,  but  now  I 
see  they  have  been  slothful,  and  here  I  must  perish  and  famish 
forever.     Had  I  known  of  this,  I  would  rather  have  wept  out 
my  eyes,  and  filled  the  world  with  my  sorrowful  complaints.     My 
meditations  of  the  Lord  should  have  been  at  midnight.     I  would 
have  deceived  my  eyes  of  sleep  at  night,  and  deprived  myself 
of  bread  at  day,  and  lost  my  limbs,  had  I  but  known  that  by 
contenting  myself  with  these  desires,  I  should  have  lost  my  life. 
Here  many  Christians  are  falsely  bottomed ;  they  are  troubled 
about  their  estate ;    come  to  some  or  other  and  profess  their 


r 


I 


I 


S4B  T 

desires  are  after  Chriet  and  grace,  etc,  and  ihen  «>mforted  (as  in 
sinking  fila  a  man  snati^lieth  at  any  ting  or  twig)  with  tliem 
desires,  before  tbey  Lave  foLloweil  the  Lord  in  the  use  of  all 
means  to  get  tbe  thing  they  desire.  And  here  is  the  Brat  l>e- 
ginning  of  the  Lord's  forsaking  of  Ihem,  and  theira  of  tlie  Lord, 
and  he  is  left  alone  only  with  his  de^res,  that  if  any  duty  be 
neglected,  desires  comfort  him ;  if  grace  resisted,  desires  quiet 
him ;  if  sin  keeping  him  captive,  desires  fill  him.  Luke  xiii.  24. 
And  so  like  a  bird  that  lies  in  the  nest,  but  ils  wings  never 
grow,  there  it  perisheih.  I  know  saints  may  comfort  themselTes 
with  desires  before  the  things  be  given,  because  promised,  but 
you  shall  see  an  endless  reach  in  them  in  the  uae  of  all  means. 
Fhil.  iii.  13.  Others  think  their  negleel  of  means  to  be  but  an 
infirmity,  and  tliat  iheir  desires  will  serve,  and  hence  abuse  that 
Scripture,  Rom.  vii. 

2.  They  that  neglect  the  means,  and  yet  hope  to  come  to  their 
end,  because  of  worldly  clogs  and  incurobmn<:es  here ;  for  this 
is  the  YCry  spirit  of  many  a  man.  If  God  keeps  (he  bouse 
from  being  burnt,  and  family  from  b^ng  sick,  it  may  be  family 
prayer  is  neglected ;  if  not  that,  yet  secret  is  omitted ;  if  not 
that,  yet  meditation  ;  a  man  can  get  no  head,  nor  heart,  nor  lime 
for  it.  If  any  good  is  got,  it  is  lost  again.  Sabbiiths  spent  and 
[no'good  gained.  A  man  knows  bis  soul  lies  wusie  and  common 
I  without  any  fence  or  watch,  and  that  he  would  not  let  his  fields 
as  he  doth  his  heart,  overgrown  with  cares,  and  lusts,  and  vain 
thougliL  Now,  many  a  man,  though  be  doth  dislike  this,  yet 
lives  in  tliis.  Why  ?  Is  this  your  home  ?  Are  these  tilings  your 
portion?  No;  but  yet  thinks  ho  may  with  a  safe  conscieiicc 
continue  thus,  and  God  forgive  him  too.  Why,  the  family  is 
great,  children  increase  upoti  me,  (and  they  are  so  busy  and 
long  a  dressing  on  the  Lord's  day,  that  scrroon  b  out  before  they 
come.)  and  we  are  not  called  to  book  it  all  day  as  ministers  can, 
and  worldly  employments  are  so  many,  and  the  best  are  entao- 
Igled  here;  and  they  think  lliis  is  an  excuse.  Luke  xiv.  18,  19</, 
T^ay,  many  a  one,  convinced  of  this,  yet  lives  in  this  against  tl 
light  of  conviction,  hoping  ttiut  one  day  the  stream  of  world] 
occasions  will  be  run  by.  I  confess,  as  the  I^ord  has  givE 
his  ordinances  to  seek  him  in,  so  he  baa  appointed  our  calling| 
to  walk  with  him  iu.  Adam  in  paradise  must  not  be  idle,  bat 
look  to  the  garden  ;  and  in  ibis  land  those  that  will  be  good  hiiftfl 
bands  for  God  (lest  they  discredit  theu-  profession  by  bringi 
themselves  to  a  piei'e  of  bread)  must  be  good  husbands  for  theni^S 
selves.  liut  here  is  tliat  which  stings,  when  to  worldly  employ* 
menta  men  are  serrants,  not  lords  Uf  them.     When  n 


ribM 


TUE   TEN   VIRGINS.  249 

Bake  their  occasions  bow  down  to  them,  and  serve  them,  that 
tbej  maj  serve  and  seek  a  god ;  but  they  bow  down  their  knees, 
aaj,  basely,  their  backs,  under  the  feet  of  any  mean  employ- 
ment that  must  be  followed  with  neglect  of  God.  Do  not  say, 
WIk)  is  not  entangled  here  ?  I  tell  you,  if  Christ's  prayer  can 
jwevail,  some  are  not ;  (John  xvii.  15,)  '^  I  pray  not  that  thou 
tooldst  take  them  out  of  the  world,  but  keep  them  from  the 
eviL"  If  blood  can  prevail,  it  does.  Gal.  i.  4.  O,  look  to  this ; 
it  may  be  some  of  you  do  not  only  neglect  the  Lord,  all  dies 
ftgain ;  O,  it  is  the  world ;  know  your  estates  by  this. 

d.  Those  that  depart  from  God  in  the  neglect  of  means,  be- 
cause they  find  no  good,  and  do  not  feel  themselves  a  whit  the 
better  for  them ;  they  neglect  this  trade,  because  they  find  it  a 
painless  trade  ;  for  thus  God  executes  his  eternal  rejection  upon 
tuany  a  souL  As  it  is  with  Saul,  it  was  one  of  the  last  vials 
Crod  poured  out  upon  him ;  (1  Sam.  xxviii.  5, 6, 15,)  saith  he,  '*  I 
^m  sore  distressed,  and  the  Lord  answers  me  not  by  Urim  nor 
"Thummim,  and  therefore  am  I  come  to  thee ; "  let  a  devil  com- 
fort me  if  God  will  not.  So  many  a  soul,  having  conmiitted 
some  sin  that  lies  glowing  on  the  conscience,  is  sore  troubled, 
and  first  it  goes  to  the  Lord,  and  the  Lord  answers  not,  there  is 
silence  in  heaven,  and  all  means,  but  the  noise  of  fears  within ; 
now,  at  last,  the  soul  does  not  forsake  the  Lord  for  Satan  plainly, 
but  what  means  can  comfort  them  that  they  seek  for,  and  in 
time  a  man  is  weary  of  waiting  at  Grod's  gates,  and  hence  a  form 
of  duties,  and  prayers,  and  custom  of  devotion  is  kept  to  quiet  the 
cooscience ;  but  they  are  not  restless  for  the  gain  of  them,  for 
the  Lord  in  them  ;  they  think  that  it  is  in  vain,  to  no  profit,  as 
those  in  I^IaL  iii.  14,  to  walk  mournfully.  Jonah  was  cast  out 
of  God's  sight,  yet  through  "  the  belly  of  a  whale  he  would  look 
toward  the  temple."  So  it  is  with  the  people  of  God ;  though 
they  sometimes  conclude  thus,  and  think  not  to  seek  any  more, 
yet  their  hearts  have  tasted  the  good,  their  faith  believes  there 
is  that  hid  in  the  Lord  in  his  temple  that  it  never  saw  yet ;  hence 
they  look  still.  What  made  the  man  (Matt,  xxv.)  hide  his 
talent  in  the  earth  ?  I  thought  thou  wast  a  hard  master,  and 
lookedst  for  so  much  gtun,  and  I  could  not  get  it,  and  hence  he  hid 
his  talent.  Hence  men  keep  the  means  without  use  of  the  means, 
and  some  that  have  for  a  time  been  used  to  do  so  keep  it  as  their 
custom,  without  making  any  such  work  of  it  as  to  gain  the  end 
of  the  means. 

4.  Those  that  do  neglect  the  Lord  in  means  by  an  effectual 
pursuit  of  them,  because  of  some  sips  and  taste  of  some  good  in 
them ;  and  so  methinks  it  is  in  this  case  as  it  is  in  some  countries. 


SM  Tij 

where,  if  a  man  comes  lo  t)i«^ir  houses  in  ihe  afternoon,  and 
have  a  mind  to  part,  yet  loth  to  part  without  sliowing 
nesd,  and  the  other  without  tasting  of  it,  Ihej  lay  their 
napkin,  and  ftiiding  that  refreshing  there  Ihey  are  conten 
their  supper.  So  it  ia  here ;  a  man  comes  weary  to  the  Lord's 
bouse,  U)  his  ordinances;  the  Lord  will  not  let  him  go  without 
some  expression  of  kindness,  nor  they  depart  willingly  from  the 
Lord  without  it,  and  hence  the  Lord  gives  them  light  out  of  dark- 
ness, joy  out  of  sorrow,  peace  out  of  trouble,  a  taste  of  his  sweet- 
ness after  tastes  of  sin's  bitterness,  and  then  they  take  iheir 
leave,  as  they.  Heb.  vi.  2-5.  And  here  the  Lord  leaves  many 
a  poor  creature,  (Deut.  xxis..  2—4 ;)  they  did  see  something  and 
taste  something,  and  there  they  rested.  O,  but  the  Lord  giTe4 
them  not  eyes  to  see,  etc.  For  no  hyj>oerite  living  ia  fully 
emptied  of  his  lusts,  hut  has  somewliat  to  fill  him ;  but  some 
emptiness  he  may  have,  hence  may  have  some  desires  after  the 
Lord,  and  hence  it  is  not  the  fullness  of  God  only  that  satisfies 
him,  but  some  tastes  of  Giod's  kindness,  and  small  things  do  and 
must  fill  him.  His  lusts  fill  him  in  part,  and  something  of  God  ia 
wanting,  and  that  some  little  matter  doth  make  up.  Hence, 
when  thifl  is  done,  means  is  neglected  feartully,  a  man's  heart  is 
hardened  and  ignorant,  a  little  light  and  sorrow  stays  him,  as  the 
Btony  ground,  though  there  he  a  stone  at  bottom ;  a  mau  is  full  of 
doubts,  and  a  little  hope  which  frees  blm  from  fears  quiets  him, 
hence  he  never  conquers  imbellef.  A  mim  has  lived  a  loost 
course,  a  little  resolution  of  heart  stays  him,  though  the 
will  depart  again,  as  those,  Deut.  v.  27,  29.  The  Lord  has  bi 
little  of  their  hearts,  and  the  Lord  shows  them  but  little  of  hi 
And  hence  this  is  usual  to  see  a  false  heart  most  diligent 
ing  the  Lord  when  he  has  been  worst,  and  most  careless  when 
is  best  Hence  many  at  first  conversion  sought  the  Lord  t 
nestly,  afterward  affections  and  endeavors  die,  that  now  they 
as  good  OS  the  word  can  make  them  1  Hence  the  Lord,  when  li 
mercy  he  deals  with  men,  keeps  them  long  fasting,  till  the 
of  extremity  comes,  and  then  he  pours  waters  on  the  thirs^ 
Hence  better  for  those  never  to  have  known.  2  Pet.ii.  21.  Ani 
a  hypocrite's  lost  end  is  to  satisfy  himself,  hence  he  has  enoug^^ 
a  saint's  is  to  satisfy  Christ,  hence  he  never  has  enough. 

5.  Those  that  do  neglect  the  Lord  under  this  color  of  receivii^ 
Christ ;  Ihey  can  do  nothing  themselves,  and  Christ  must  do  att 
(Uid  hence  neglect  the  Lord  secretly,  and  sometimes  <juarrel  wid 
the  ministry  privately,  when  pressed  to  a  duty  or  to  betiei 
Alas  I  what  can  a  man  do,  when  all  the  ministers  in  the  woi 
have  preached  their  hearts  out  ?    At  lost  they  must  hiing  us 


THE   TEN   VIKGINB. 

Christ.  What  elae  should  the  apaatJe  mean,  (Rom.  iv.  5,)  "Not 
lo  him  that  workcth,  but  believeth.  is  faith  accounted  for  right- 
eousness. I  musl  not  live,  I  must  let  Christ  live,"  etc.  ?  And 
hence,  say  they,  the  cause  of  perishing  is  not  men's  willn,  but 
God's.  He  elects  not ;  he  gives  no  heart.  Such  hypocrites  the 
Lord  prophesies  of;  (Matt.  vii.  21,)  "Many  that  say  to  me, 
Lord,  Lord ; "  i>  e.,  that  advance  the  Lord  Jesue,  and  live  in 
ncjtlect  of  all  duties,  and  bring  the  Lord  of  glory,  not  from  his 
throne  in  heaven  tOv^ll,  but,  which  is  worse,  debase  him  from 
his  glory  to  sin,  to  In  ml  i  iifiii  iif  mi,  njjil  protector  of  it  Be-~| 
loved,  I  know  no  surer  sign  of  a  vesseTthat-^God  intends  to  I 
break  in  pieces  than  (his,  to  live  in  this  neglect)  2  Tim.  ii.  20.  | 
Nay.  it  is  an  evidence  there  is  no  hope,  no  living  hope;  (1  Jotm 
iii.  3,)  "  He  that  has  this  hope  purgelh  himself  as.  Christ  is 
pure."  Many,  it  seems,  boasted  of  hope  in  Christ ;  so  do 
saints,  but  he  gives  this  note,  he  purgetli  himself,  he  will  not 
sluggishly  put  all  on  Christ.  It  is  true,  it  is  the  mighty  working 
of  Christ  that  must  conquer  thy  lusts  ;  but  must  this  put  you  to 
neglect  striving?  (Col.  i.  29,)  "  I  strive  according  to  the  work- 
ing." And,  for  my  part,  though  I  will  not  dispute  the  point  at 
large,  I  believe  there  ia  a  constant  assistance  of  the  mighty 
power  of  the  Lord  Jesus  in  the  souls  of  all  the  saints.  1  Pet.  i.  5. 
And  hence,  (1  John  vi.,)  "  Greater  is  he  that  is  in  you  than  in 
the  world."  The  siunts  as  they  receive  the  Lord  Jesua  to  rule 
(hem,  that  he  alone  may  be  Lord  and  King,  not  only  in  heaven, 
but  in  their  hearts:  so  a  false  heart  receives  Christ,  lastly,  for 
lo  ease  him.  Sometime  for  to  ease  liim  of  the  burden  of  con- 
Bcionco ;  sometime  to  ease  him  of  the  Lord's  word,  the  burden 
of  his  will ;  and  hence  some  at  last  have  complained,  though 
liordly  convinced  of  il,  that  they  could  be  contented  the  Lord 
Ehould  act  tliem;  but  their  end  wa^  tliat  thereby  they  might  be 
rid  of  their  burden,  and  so  eased  by  him.  I  have  heard  a  ques- 
tion should  be  asked,  What  is  the  ditlerence  between  the  work- 
ing of  God's  Spirit  and  the  saints?  And  that  the  answer  was, 
1.  The  one  was  by  graces,  the  other  imracdiateiy.  2.  The 
Spirit  is  when  a  man  labors  leasL  Quite  cross  to  the  stream 
of  truth.  Take  heed  how  you  understand  these  points  aright ; 
the  depth  of  the  most  hellish  villanyin  the  world  lies  under 
them.  Woe  to  thee  that  canst  paint  such  a  Christ  in  thy  head, 
and  receive  such  a  Christ  into  thy  heart,  as  must  be  a  pander  lo 
your  sloih ;  the  Lord  wiL  revenge  this  wrong  done  lo  hiji  glory 
with  greater  sorrows  than  ever  ajiy  felt.  To  make  Christ  not 
only  meal  and  drink  lo  feed,  but  clothes  lo  cover  your  sloth. 
Why,  what  can  we  do?  what  can  we  do?    Why,  as  the  first 


4 


I 


THE  PARABLE   C 


Adam  conveys  not  only  guilt,  but  power,  bo  the  seeond 
both  righteousness  and  strength ;  as  Christ  b  now  triumphing 
by  his  eternal  Spirit,  and  his  lil'e  is  heavenly,  so  if  you  be  in 
Christ,  there  is  a  Spirit  of  Christ,  whereby  a  never-dying  life  h 
begot,  that  can  and  does  conquer ;  though  it  be  but  a  spark, 
Christ  mainlaining  it,  it  shall  come  to  viilory.  You  are  Cor- 
saken  of  Christ,  if  you  want  this ;  or  else  take  beed  this  color 
make  you  not  forsake  him. 

6.  Those  that  neglect  the  means,  and  yet  look  for  the  end 
hope  of  future  time,  and  so  neglect  the  present  season.  Thus 
is  with  many  a  one  i  the  day  of  life  and  health,  and  day  of  or& 
nances,  continues,  and  bence  the  sluggard  cries,  (Prov.  xxiv.  33,) 
"  Tet  a  little  more  slumber,"  I  will  have  but  a  little  while  longer, 
etc  Hence,  when  conscience  checks,  ministers  warn,  the  Ixird 
wooes,  the  Spirit  cries  ;  a  man  puts  off  all  with  this,  I  hope  it  will 
be  better ;  and  hence  it  falls  out  with  them  as  with  those,  (Mail, 
xxiv.,)  "  The  Lord  comes  in  a  time  they  look  not  for  him,"  and 
of  this  many  on  their  death  bed^  have  cried  out  Think  of  this 
ye  convicted  persona,  that  know  it  is  miserable  with  you,  before 
God  sloj)  your  breath;  you  have  nothing  to  plend  for  your  neg- 
lect, but  hope  of  time.  Know  it,  God's  present  seasons  are 
golden,  one  moment  worth  eternity,  and  now  is  the  time  ;  if  yon 
neglect  his  season,  he  will  not  regard  yours.  God  is  never  found 
in  your  time,  but  in  his  time.  O,  lay  these  things  to  heart,  es- 
pecially you  that  are  grown  weary  of  means,  that  fiuut  in  your 
way.  Gid  is  not  yet  weary  of  continuing  means ;  art  thou  weary 
of  gaining  by  means  ?  O,  consider  [his,  you  that  have  had  many 
bogies,  desires,  parposes,  but  all  blasted,  your  time  and  meant 
neglected.  Think  on  this,  you  that  have  liad  marvelous  affec- 
tions, but  your  spirits  are  gone ;  nothing  can  make  you  mend 
your  pace,  not  all  ministry  and  word,  but  you  are  clogged  with 
means.  Remember  that,  (Is.  Ixv.  8-14,)  "  For  my  people  that 
have  sought  me,"  etc. 

Section  V. 

lTie5.  To  all  those  that  do  effectually  seek  the  Lord  in  the 
use  of  means.     And  for  discovery  (hereof,  consider, — 

1.  If  ever  the  Lord  gave  you  a  heart  effectually  to  seek  hia  •} 
in  means,  you  will  find  mighty  0|)poBttions,  temptations  _  _ 
up  one  after  another,  etc.,  from  within,  from  without,  and  the^ 
positions  will  make  you  seek  him  the  more.  Hence  (Uom 
11,  12)  he  bids  us  "pnt  off  the  works  of  darkness,  and  put  on 
the  armor  of  light."  When  a  nun  desires  and  lies  in  bis  sloth, 
he  meets  with  little  opposition  or  trouble  of  his  own  heart ;  bat 


THE  TEN    VlltGlKS.  253 

I  it  is  otherwise,  therefore  put  on  omior.  And  I  say,  the 
•Dul  is  made  hereby  (o  seek  the  Lord  ihe  more,  as  the  blind  man. 
Huk  X.  48.  "-  Redeem  the  time,  becAUse  the  days  are  evil." 
Ai  it  is  with  mariners  ;  tbey  will  not  only  use  fdr,  but  side,  and 
tfaooet  coDtrary  winds  to  come  neur  the  shore  ihey  arc  bound 
ibr;  \el  the  Lord  give  any  gr&ce,  O,  more  of  that  mercy,  as 
Uoces.  Deut.  iii,  24.  Let  the  Lord  deny,  yet  the  soul  cries  the 
ttofe;  let  agonies  come,  Christ  pmys  the  more  ;  let  the  will  op- 

Si,  be  will  yield  himself  to  the  Lord  to  cross  his  own  will,  and 
J  hnnself;  peace  makes  him  love,  and  aiBiclion  makes  him 
MK  the  Lord  earlj.  Hence,  because  thou  art  troubled  at  the 
fwUng  of  &  slothful  heart,  that  will  mnke  you  seek  for  more 

i-  Tou  will  seek  him  with  your  whole  heart,  so  that  it  is  the 

Lord  only  that  ihe  heart  is  bound  for.  Pa.  exix.  2  ;  Phil.  iii.  12. 

The  feeling  of  the  Lord's  power  and  eternal  life,  and  that  not 

'^j  while  means  last,  but  when  in  want  of  and  banished  from 

"Wins  !  as  David  forgela  his  crown  and  kingdom,  and  sailh,  (Ph. 

Inii.  4,)  "  One  thing  I  bare  desired."     Hence  Hezekiah  had 

tpnimise  of  life  and  going  to  God's  house  when  recovered  ;  it 

m  not  life  he  minded  so  much  as  this,  "  What  is  the  sign  tliat 

I  ihMll  go  to  the  bouse  of  the  Lord  ?  "     Hence  saints,  though 

ihey  Delect  sometimes,  yet  as  a  ^hip  driven  hack  by  neglecting 

I     «umU,  or  as  a  tradesman,  he  is  altogether  tor  his  g^n,  yet  proves  - 

I     in  ill  husband  sometimes,  but  when  be  has  felt  his  losses  he  falls 

I     lo  Uis  trade  again.     So  here,  like  merchants  seeking  pearls,  etc 

f     JUatL  xiii.  4a.     Let  this  comfort  you  though  you  find  nothing, 

ycl  Miints  are  a  generation  of  seekers,  linding  time  is  not  come, 

jKt  certainly  yon  shall  come  to  your  end  at  last.     Tou  have  no 

lappings  for  the  sores  of  your  sloth,  but  opening  them  before  the 

'     Lcinl :  the  Lord  will  heal  and  help  in  time. 

Obftel.  But  I  feel  no  good,  hence  I  am  afraid  I  seek  not  aright. 
Atu.  Gal.  yi.  9,  "You  shall  reap  in  due  time,"  and  Heb.  xi, 
13.     All  things  were  cross  to  Ihe  promise,  yet  Abraham  holds 
on  still. 

Ob/tct.  But  I  find  my  spirit  faint,  and  grow  listless  and  weary. 
Amt.  When  heart  and  strength  fail,  yet  God  does  not.     God 
will  desert,  that  you  may  know  where  your  strength,  and  heart, 
'     toi  help  liet. 

0^'«cf.  Bat  it  is  so  great,  I  know  no  diiference  between  mine 
uul  others'  neglect. 

jitu.  That  is  sad ;  yet,  as  it  is  ui  all  sins,  falls  into  them  do  but 

nndenaine  them  the  more.     Peter  denies  Christ,  ad  well  as  slcep«i 

yet  he  i»  thefir«L  that  preocheth  him.     When  a  man's  meat  is  so 

VOL.  II.  22 


i 


I 


»4 

far  from  doing  good  aa  that  it  does  him  hurt,  he  is  dying :  bo  U 
Bin  is  dying,  that  alotb  is  dying,  when  food  given  to  it  does  \ 
it.  David  ia  ready  to  give  up  all,  yet  saitb,  "It  b  good  for  ni 
to  draw  near  to  God,"  and  there  the  heart  will  repose  itself  agtun.  1 

Section  VI. 

Uie  G.  0/  Exhort.  0,  be  not  slothful,  then  ;  neglect  n 
but  use  all  means ;  get  oil  in  your  vessels,  that  you  may  get  joat 
desired  end.  Mariners  that  are  bound  for  a  voyage,  when  »et 
out,  will  not  be  at  rest  till  they  are  landed  where  they  would  be. 
It  was  one  of  the  church's  aorrowful  complaints,  (Is,  Ixiv.  7,) 
"  None  that  atirs  up  himself,"  etc. 

Objeei.  But  I  find  many  hiadcrancea  without  me,  many  sins 
within  me ;  I  have  sometime  neither  strength  (nay,  which  is 
worse)  nor  yet  heart  to  seek  the  Lord,  though  my  wants  are 
many,  though  my  days  decline.     How  shall  Z  do? 

Am.  1.  Find  out  that  which  clogs  thy  heart  from  seeking  ef- 
fectually, and  causes  that  neglect,  and  that  makes  the  Lord  n^-  - 
lect  thee  in  thy  ineffectual  seeking ;  else  thou  mayst  seek  aa^. 
never  find,  and  that  is  some  lust,  something  that  eases  the  hearts! 
which  is  not  Grod.  When  the  soul  has  not  bread,  it  will,  witk 
the  prodigal,  then  resolve  for  home.  Meo  could  not  live  ai 
do,  so  many  days  without  God,  unless  they  did  feed  ou  som' 
else  beside  the  Lord.  Heuco  it  is  usual  for  men  in  means  to  niv 
means  for  a  good,  and  out  of  means  to  resist  that  good,  b,!, 
Iviii.  1,  2 ;  Zaeh.  vii.  6.  Men  that  would  have  their  Icrad  drawi 
must  first  take  their  wild  horses  out  of  it ;  so  do  with  these  luetb. 
If,  therefore,  not  for  your  own,  yet  for  the  Lord's  sake,  who  d 
will  not  be  accounted  worth  the  seeking,  find  out  whatever  cooj 
I    tenta  you.     Necessity  has  no  hotidavB ;  0,  you  muat  have  h' 

2.  Use  mums,  but  trust  not  to  tliein^  nor  to  any  strengt' 


ceivad  to  carry  you  along  in  this  work  ;  you  will  else  negle<4 
and  r'l  from  the  Lord,  and  the  Lord  from  you.     It  is  said  at: 
Ata,  (2  Chron.  xvi.  12, 13,)  "Asa  was  diseased  in  hia  feet  in  h 
old  f  ^3,  yet  he  sought  not  to  the  Lord,  but  physicians."     So  it 
with  many  a  diseased  Christian ;  they  seek  not  lo  the  Lord  ' 
cure  their  feet,  but  means,  or  themselves ;  hence  thoy  decay  at 
die.     You  have  the  stream  of  all  templalioos  against  yon  i  it 
not  your  own  oars,  but  the   Lord's  wind,  that  must  cany  yi 
against  it     Look,  therefore,  to  an  almighty  power  in  means 
help  you,  plead  God's  covenant  lo  put  his  fear  into  your  he 
that  you  may  not  depart  from  him,  aud  he  will  not  forsake  _ 
1  Cor.  XV.  10,  "  Paul  received  not  grace  in  vain,  but  Inl 


THE  TEN  vinoma.  255 

"Wdimdy ;  yet  not  I,  bat  grace."  There  is  little  fear  of  drown- 
^  so  long  as  ne  keep  head  above  water,  so  long  as  we  cleave  to 
Ibe  Lord  Jesus. 

3.  Love  the  presence  of  the  Lord  and  his  company.  If  there 
be  any  love  between  you,  you  will  then  find  time,  and  nothing 
■ball  keep  you  from  him  :  (Jer.ii.  1-3.)  "  I  rememher  the  love  of 
thine  espousals,  when  thou  followedat  me  in  a  wilderness  through 
pits  and  deserts."  Remember  he  has  been  in  heaven,  praying 
for  thee  when  ihou  hast  been  provoking  of  him ;  he  has  been 
bleising  thee,  when  thou  host  been  abusing  him ;  it  may  be  he 
has  let  out  his  heart  blood,  to  make  room  for  thee  in  his  heart; 
it  may  be  he  intends,  throughout  all  eternity,  lo  express  hia  dear- 
est love  to  thee;  and  is  he  not  worth  your  love?  Love  hitn, 
and  you  will  be  with  him ;  love  will  be  stronger  than  death ;  it 
will  break  all  these  bonds. 

4.  Set  before  you  the  greatness  of  the  good  you  are  to  nse  aD 
tueans  to  gain.  Why  do  men  hunt  after  flesh  pots  ?  The  world 
is  esteemed  great ;  it  is  near  ua  ;  and  so  for  honor.  Now,  Christ 
and  eternity  are  far  off,  and  henee  ihey  seem  little,  and  hence  to 
seek  them  is  not  made  a  business  of  greatest  weight  and  imp<w- 
Vaux.  2  Cor.  iv.  16,  18.  "  We  faint  not  while  we  look  to  thinga 
that  are  eternal"  Acts  xxiv.  15,  16.  There  is  not  the  vilest 
reprobate,  but  when  he  shall  see  the  glory  that  shall  be  revealed, 
he  shall  Rtamp,  and  tear  his  hair,  and  say,  O  if  I  hcd  known 
this !  I  hope  I  should  never  have  dreamed  out  my  lime  so  as  I 
have  done.  We  look  on  the  picture  of  goodness  in  the  volume 
of  the  creatures,  which  satisfles  noL  0,  never  cease  looking  up- 
ward till  you  see  what  you  seek  for  in  the  greatness  of  it.  Sap- 
pose  a  man  should  »leep  all  bis  lifetime,  and  be  in  a  dream,  and 
in  it  have  all  the  delights  and  glory  of  the  world  presented  to 
him  ;  at  last  the  ground  opens  its  mouth  and  swallows  him  np, 
and  then  he  is  awakened ;  Lord,  how  will  he  cry  !  Truly.  Christ, 
and  grace,  and  fellowship  with  God  are  not  thought  of,  sou^t 
for,  are  small  things  with  men ;  but  the  world  is  great,  and  this 
is  your  delight ;  truly.  It  is  but  your  dream.  What  will  your 
■Olds  be  when  death  opens  its  mouth  ?  Wliat  a  sad  thing  is  it  to 
H«  men  spin  cobwebs  that  must  be  swept  down  I 

MativM.  L  To  those  that  never  sought  the  Lord  effectually  to 
this  day,  nor  to  neglect  him  now.  Those  that  are  like  children 
bom  before  their  time,  that  have  hod  some  sorrow  after  the  Lord, 
but  eomfbrted  before  it  was  deep  enough ;  have  some  desires,  but 
«aaed  with  other  things  before  they  were  satisfied  with  Christ  him- 
•etf  i  that  have  run  for  a  while,  but  are  grown  weary  before  they 
came  half  way  home,  and  so  sit  down  in  the  way  ;  like  clocks 


SS6  THE  PARABLE  or 

set  Blow  in  the  first  hour  of  llie  day,  run  alow  all  die  day  afie-  •"- 
So  these  set  back,  and  ihink  they  are  set  right,  too,  run  slow  mJ' 
their  life  after.  That  as  he  said  of  a  covetous  man.  he  had  » 
BtroDg  desire  for  heaven,  if  any  would  bear  his  eliarges  thither  ; 
BO  these.  And  to  you  I  speak  not  that  never  soaght,  but  lh»( 
have  been  seeking;  yet  effectually  to  use  all  means,  this  yon 
never  did. 

1.  Consider  how  far  men  have  gone,  what  means  they  have 
used,  yet  have  never  found  to  this  day.  Luke  xiii.  24.  Strive, 
saith  Christ.  This  I  speak,  beeause  men  think  they  may  oeglect 
their  seasons  of  earnest  pursuit  afier  grace,  men  may  sit  still, 
and  put  all  esfe  from  themselves  to  God,  and  live  in  their  sloth. 
O,  DO ;  eonsider  so  many  snares,  so  many  by-paths,  so  many  de- 
ceits wilLin,  ao  many  sins  and  lusts  to  subdue,  all  time  and  meang 
is  little  enough ;  take  heed  of  spending  prodigally,  and  ihink 
Christ's  grace  will  bear  you  out.  O.  look  upon  the  cries  of  a 
deatli  bed,  to  see  some  men  that  have  been  like  famishing  mm 
that  have  wanted  bread,  and  then  have  cried,  Bread,  bread  !  but 
could  not  eat  it  0,  soith  Paul,  "I  beat  down  my  body,  lest  in 
preaching  to  others  myself  beeome  a  castaway." 

2.  Consider  how  others  have  broken  down  the  greatest  diffi- 
culties, and  are  now  in  glory  j  as,  (Rev.  xii.  U.)  "They  loved 
not  their  lives  to  the  death."  They  have  not  only  spent  thwr 
time,  lost  their  name,  their  comforts,  but  their  blood,  that  have 
passed  through  waters,  fire.<>,  bonds,  imprisonments,  and  with 
Paul  have  not  "accounted  their  lives  dear,  that  they  might  finish 
their  work."  David  was  full  of  God ;  one  would  think  some-  j 
times  he  had  enough,  yet  when  be  awakes  he  is  with  God  M 
midnight,  "  his  thoughts  and  reins  instruct  him ;  the  law  wa 
his  meditation  day  and  night."  You  shall  see  him  in  the  tempi 
blessing  God,  on  the  throne  advancing  the  Lord,  on  the  dui^ 
lull,  in  banishment  longing  after  him,  when  he  sat  amonp 
prinees  meditating;  and  was  there  here  too  much  cost^  Mi^A 
any  of  this  ointment  have  been  spared  ?  Consider,  Christ  hini^ 
self^  (Ileb.  xii.  1-3)  cast  off  sloth,  "  looking  unto  Jesus,  wh(% 
for  the  joy,  despised  the  shame,  endured  the  cross,"  and  that 
not  for  himself,  it  may  be  for  thee,  that  thou  migbtsi  not,  now 
be  is  at  tbe  right  hand  of  God;  so  are  the  saints  in  heaven,  aoi 
now  rejoicing  that  ever  they  sought  him,  that  they  spent  so  mad^ 

9.  Consider,  there  is  a  lime  of  neglect  of  Christ,  which,  what 
past,  you  shall  never  find  him  agtun ;  (John  vii.  3,  4,)  "  Ye  sh^    li 
seek  me,  but  never  find  mo."     You  have  had  many  diamond 
days  and  seasons,  and  God  gives  you  a  space  to  repent,  and 


THE  TSM  VIBGIKS.  257 

^^  '^Mj  Spirit  shall  not  always  strive ; "  it  may  be  some  are 

hit  iritlun  that  space,  that  the  Lord  is  at  the  last  cast  with  yon. 
L  Consider,  whatever  your  condition  be,  shake  off  your  sloth, 

aod  set  upon  the  means,  the  Lord  will  be  found ;  do  it  in  good 
earnest ;  Uiis  will  be  good  news  to  yon  that  think  he  will  never; 
bat  be  thy  heart  like  steel,  and  hard,  the  Lord  will  break  it ; 
(Heb.  xL  6,)  ^He  will  be  found  of  them  that  seek  him  dili- 
gently.^   And  the  greater  things  thou  seekest  for,  the  more  like 
to  get  them;  as  one  of  the  fathers  thinks,  that  to  pray  with 
repetitions,  is  to  pray  for  small  things.    "  Open  thy  mouth  wide, 
I  will  fill  it ; "  and  it  may  be  presently,  in  a  moment,  when  thou 
thinkest  least  of  it,  it  may  be  at  that  time  when  thou  findest  most 
unwillingness  and  difficulty  to  seek ;  seek,  then,  and  the  Lord 
win  be  found.     O,  this  damps  many  a  man  in  the  use  of  means, 
he  thinks  the  Lord  will  never  help,  and  hence  is  tormented  with 
this  thought,  and  sits  down  and  rests.    If  you  would  keep  a 
laborer  from  work,  or  a  traveler  firom  walking,  put  thorns  in 
their  feet ;  now,  the  work  is  neglected,  there  is  pricking  stuff,  he 
can  not  follow  on  his  business  now ;  so  it  is  here.  Prov.  xv.  19. 
Take  heed,  therefore,  of  sitting  down  with  such  thoughts  as 
these ;  it  is  strange  thou  shouldst  be  killed  for  every  cut,  and 
because  wounded  for  sin  to  fall  off  from  the  Lord  by  unbelief  too. 

IL  Motives  to  you  that  have  followed  the  Lord,  but  now  have 
b^;un  to  neglect  him ;  for  what  cause  I  know  not ;  but  I  am 
sure  the  Lord  has  given  you  none ;  yet  a  spirit  of  slumber  and 
sloth  is  upon  you,  ^t  you  are  not  the  men  you  were.  It  may 
be  some  for  want  of  place,  want  of  time,  many  occasions,  many 
sorrows  and  temptations  in  this  wilderness ;  and  hence  no  means 
sweet,  no  bed  easy,  your  bones  are  broken.  It  may  be  a  little 
time  of  neglect  has  emboldened  you  to  a  custom ;  it  may  be  loose 
examples,  the  spirits  of  others  flat,  and  thine  does  so  too,  whom 
God  sent  into  church  fellowship  to  quicken  them.  It  may  be  an 
ill  husband  is  a  hinderance ;  a  bad  wife,  as  Job's  wife ;  or  what- 
ever it  is,  O  that  Gk)d  would  speak  this  day  to  you  I 

1.  Consider  thou  art  nearer  to  thy  salvation  than  when  thou 
didst  first  believe ;  and  then  you  thought  no  time,  no  pains,  too 
much,  but  all  too  little.  Rom.  xiiL  11,  12.  Biariners,  near  the 
shore,  look  out  for  rocks.  Lord,  that  I  may  not  split  now.  Truly, 
as  it  was  with  Christ,  the  longer  he  did  live,  the  more  sorrows, 
so  with  you.  Grod  has  carried  you  near  salvation ;  O,  now  being 
nearer,  there  are  worse  rocks ;  look  about  you  now.  Satan's 
last  temptations  are  strongest.  O,  give  not  in  now.  It  may  be 
not  many  days  nor  weeks  hence  thou  shalt  come  to  thy  journey's 
end.    Awaken,  then,  out  of  sleep. 

22» 


356  THE  TARABLE   OF 

2.  Consider  how  gind  the  Lord  is  of  thy  company ;  he  h.is  bi 
so.  and  will  be  so  again  ;  ihou  canc^t  nol  rome  in  loo  late.  (IS 
iii.21,)  aa  poor  and  vile  as  ihou  art;  (Prov.  viii.,)  ■■  His  dcligh*  ■ 
is  with  the  sons  of  men."  IViliiess  mercies,  witness  afflictions  : 
O,  then  seek  him ;  witness  desertions,  then  seek  him ;  irilnew 
bis  sneet  enierlainment  of  tliee,  many  a  time  when  he  h&s  given 
thee  meat  tliat  the  world  knows  not  of ;  witness  so  many  hinder- 
ances  which  Salaa  lays  in,  who  knows  how  eross  il  is  to  Christ; 
(Jer.  ii.  1-3,)  "I  remember  the  love  of  thine  esponsala,  when 
thou  didst  follow  me : "  especially  when  with  most  difficulty, 
when  little  strength  within,  when  little  Lope  witliout ;  yet  I  will 
not  give  over.  He  never  foi^ets  this.  The  Lord  lias  never 
such  sad  days  us  when  thou  tumesi  thy  bock  on  him,  and  thou 
never  so  good  qp  when  thou  seeke^t  him. 

3.  Considei  thy  gmns;  there  shall  not  the  least  endeavor, 
desire,  pursuit  after  the  Lord,  not  the  least  word,  prayer,  though^ , 
time  spent,  but  an  abundant  recompense  is  in  Christ's  hands ;  (( . 
Cor.  XV.  58,)  ''Ever  abounding,  knowing  lliat  it  shall  not  b>| 

Iin  Tain."  A  man  that  rows  against  the  stream,  a  little  negleOt 
of  rowing  carries  him  down  again.  But,  O,  "  be  ever  aboundii^ 
in  the  Lord's  work,  for  your  labor  is  not  in  vain  in  the  Lord." 

4.  Consider,  if  after  admonition  sg^n  and  agun,  yet  ystt. 
nourish  sloth,  there  is  some  heavy  stroke  near  thee.  Believe  i^ 
he  will  not  alway  bear  willt  thy  neglect  As  nothing  makeiE 
him  more  joyful  than  your  company,  so  nothing  cuts  him  moot 
than  your  neglect ;  but  though  he  save  you  from  eternal  miset;^ 
yet  sometimes  your  greatest  comfort  is  lost  by  this  means.  Iilatt 
xjcvi.  38,  40,  44,  45.  First  he  stirs  them  up  once  and  agai 
then  leaves  them,  and  comes  again,  and  soilh  nothing;  but  tJ 
third  time,  "  Sleep  on  ;  the  Son  of  man  is  betrayed."  So  yoi 
comfort,  and  Christ  and  his  presence  are  betrayed.  Some  hai 
bad  iheir  husbands,  wives,  children,  estates  gone,  bwt,  which  i 
worst  of  all,  the  I^ord  betrayed,  the  comfort  of  their  hearts  g 
and  hence  horrors  and  fears  surjirise  them. 

HI.  Motives  to  us  especially  in  this  country. 

^  ].  God  has  put  the  price  and  wealth  of  tlie  world,  better  thi 

I  all  gold  and  sili-er,  into  our  hands,  who  ore  most  untbankfli 

I  most  unworthy;  and  will  you  come  so  far  for  means,  and  lun 

1  neglect  them?    Will  you  thus  neglect  the  Lord?     Like  meni 

consumptions,  they  long  for  any  tliing,  and  when  it  comes,  thi 

can  not  touch  it.     If  it  were  night,  you  might  fall  to  sleep ;  bi 

the  day  npproacheth.     Shall  God  jilant  his  vineyard,  but  yt 

never  come  to  eat  the  fruit  of  il  ? 

2,  Your  temptations  are  greftt«r  here  to  neglect  the  Lm 


E  TEN    VIHGDia. 


Others  are  tried  with  the  scorching  bu 
there.  God  tries  us  with  the  shadow,  s 
of  ordinances  ;  others  are  iu  storms,  we  i 
ealesi  and  art  full,"  Siuth  Mosea,  (Deut.  ■ 
not  the  Lord.' 


there  is  no  sleeping 
ts  us  under  the  vines 
calms.  "  When  thou 
ii.  10,  11,)  O,  "forget 
und  now  you  are  hun- 


\ 


gty  aAcr  the  »ame  again.     Satan,  when  Christ  was  hungry, 
^ults  him.     It  is  a  thousand  to  one  if  he  makes  70U  not  tair 
offers,  and  overcomes.     Things  that  cost  us  much,  we  prize,  and  - 
keep,  and  improve,  if  of  any  use.     When  we  go  twenty  miles  tot 
a  sacrament,  O,  then  it  is  precious ;  while  under  the  bondage  of  ] 
oppressors,  O,  liberty  of  conscience  and  ordinances  are  precious.  I 
But  when  at  liberty,  we  have  liberty  to  have  them,  henee  la^    i 
liberty  lo  neglect  liiem.  *■ 

3.  Our  enemies  will  be  upon  us.  Who  sees  not  (that  observes 
the  Lord's  dealing)  that  some  sorrows  are  toward,  unless  the 
Lord  awaken,  some  sudden  blasting  blow  ?  If  any  wind  be  stir- 
ring, men  on  the  top  of  mounlAine  will  feel  it.  The  Lord  has  set 
hid  mountain  alwve  all  others,  and  it  is  folly  to  think  to  flee  from 
the  cross,  unless  we  flee  from  Chrial,  It  is  part  of  the  portion 
he  doth  owe  ua  here,  if  he  loves  «a.  Yet  seek  the  Lord,  neglect 
no  seasons  to  gain  him,  and  you  shall  be  hiil.  Zeph.  ii.  2.  Nay, 
when  worst  tiraea  come,  (2  Chron.  xv.  3—5,)  when  there  is  no 
peace,  they  that  seek  him  shall  find  him. 

I  fear  there  is,  at  this  day,  as  deep  mischief  plotting  against 

New  England  ea  ever  the  sun  saw.     Enemies  will  first  deal 

Eubtly  before  cruelly,  but  subtlj  that  they  may  deal  cruelly.  I    t 

Wlien  Pharaoh  deals  wisely,  he  means  to  kill.     Yet  ihe  Lord 

shall  be  witii  us,  as  of  late  has  he  not  been  in  the  midst  of  us 

for  a  refuge  ?     Whatever  any  think,  I  believe  never  did  the 

Liord  atur  up  such  prayers,  faith,  etc.,  amongst  us.  _ 

I.  0,  therefore,  seek  the  Lord  still  in  private.     If  you  find 

10  good,  find  out  the  sin.     Is  not  meditation  neglected  7  com- 

aunioii  of  saints  not  improved  ?     Do  not  say,  We  can  do  nothing, 

i  ■  tad  why  are  we  pressed  to  it  ?     If  you  can  not,  yet  it  is  your 

I   duty,  and  you  must  be  pressed  ;   and  perish  you  shall  if  you 

^  jKek  not ;  or  if  you  be  culled,  there  is  some  Spirit  of  the  Lord 

I  in  you  that  is  mighty. 

it  i.  Being  come  hither  for  public  helps,  and  means,  and  all 
■  ordinances,  O,  do  not  betray  your  liberties;  but  lose  your 
^' blood  before  yon  lose  them,  and  the  Lord  in  them.  Bear  tlie 
k  still  on  your  shoulders,  that  the  Lord  may  dwell  with  you. 

Hence.—  

,  1.  If  you  would  have  the  walla  of  magistmcy  be  broken  don'n, 


SGO  TBE   PAAABLE   OF 

(the  means  to  preserve  the  churdi  and  means  among  yoa.)  S^ 
they  make  laws,  deride  them;  if  they  execute  laws,  appe^i-' 
from  them, 

2,  Would  you  have  confusion,  the  mother  of  discord,  amoa^ 
'  the  people?  let  every  man  once,  one  day  in  the  year,  turn 
I  magistrate,  and  outface  authority,  and  profess  it  is  liis  liberty- 
Would  you  have  rapines,  thefts,  injustice  abound  ?  let  no  man 
know  his  own,  by  removing  the  landmark,  and  deHtroying  prop- 
erties. 

8.  Would  you  have  God's  ordinances  in  the  purity  of  them 
removed?  keep  out  the  load  of  superstition,  but  yet,  for  peace 
sake,  sufier  a  few  seeds  to  be  sown  among  you, 
.       4.  Would  you  have  all  the  mesBengers  of  the  gospel  at  first 
1  re,tiled,  at  last  massacred  ?^profess  they  are  no  better  than  ecriba 
/  and   Pharisees,   persecuting  Egyptians,  enemies   to   the   Lord 
I    Jesus,  and  the  more  devout  the  woi^e  ;  as  those  that  stirred  np 
I     storms  in  Germany  said,  Christ  had  four  great  enemies — the 
\   pope,  Anabaptists,  Martin  Luther,  but  especially  John  Calvin. 
1"  B.  Would  you  ruin  the  gospel  ?  set  not  Popery  against  it,  bvt  J 
I  gospel  against  gospel,  promises  against  promises,  Christ  agaiiuAH 
Christ,  Spirit  against  Spirit,  grace  agiunst  grace,  and  then  he  i^| 
twice  beaten  that  falls  by  his  own  weapons.  fl 

6.  Would  you  have  oppressors  set  over  you,  to  remove  or^S 
nances,  to  increase  your  burdens  ?  maintain  this  principle  tho^fl 
that  they  will  not  assault  us  first  by  craft  and  subUety,  bufr^ 
openly  and  violently. 

7.  Would  you  have  this  state  in  time  to  degenerate  into 
tyranny  ?  take  no  care,  then,  for  making  laws.  When  they  are 
made,  would  you  have  all  authority  turned  to  a  mere  vanity  ?  be 
gentle,  and  open  the  door  to  all  comers  that  may  cut  our  throats 
in  time  ;  and,  if  being  come,  they  do  ofTend,  threaten  them  and 
fine  them,  but  use  no  sword  against  them.  You  fathers  of  the 
country,  be  not  offended  (  this  I  speak  not  to  disparage  any  ;  the 
practice  speaks  otherwise ;  1  only  forewarn ;  I  hope  the  Lord 
has  prepared  better  days  and  mercies  for  us ;  I  am  sure  he  will, 

1  if  what  means  we  have  we  preserve,  and  what  we  preserve,  we, 
^  through  grace,  shall  improve. 


THB  TEN  VIRGINS.  261 


CHAPTER   XVni. 

TBAT  THE  HEABTS  AND  SOULS  OF  BELIEVERS  ABE  HADE  AS 
VESSELS  ONLY  FOR  THE  RECEPTION  OF  CHRIST,  HIS  SPIRIT, 
ASD  THE   GRACES  THEREOF. 

Section  I. 

2.  The  inward  principle,  wherein  lies  the  second  difference 
which  is  plainly  expressed. 

We  are  now  to  inquire  further  concerning  these  vessels  and 
the  oil  in  them.  Vessels  were  the  place  only  of  receiving  and 
preserving  the  oil  for  the  continual  burning  and  shining  of  the 
kunps ;  so  that,  though  in  some  scriptures,  by  lamp  is  under- 
stood both  the  vessel  and  the  lamp  by  a  figure,  yet  in  dbtinct 
phrase  of  speech,  that  is  properly  the  lamp  which  bums  and 
gives  light,  and  that  which  contains  the  oil  to  nourish,  this  is  the 
vessel ;  so  that  the  vessels  were  not  separate  things  from  the 
lamp,  as  though  the  lamp  was  in  one  hand,  and  a  vessel  in  an- 
other ;  Uiis  was  neither  the  custom  nor  comeliness  of  that  age  to 
cumber  themselves  thus ;  but  the  lamp  (as  it  is  in  ours)  was  that 
part  which  was  kindled  and  lighted,  the  vessel  that  which  kept 
the  oil  to  serve  this  end ;  and  hence  the  folly  of  five  of  them 
appeared,  that  they  would  carry  burning  lamps  with  empty  ves- 
sels, just  as  if  a  man  should  draw  the  wick  through  the  oil  that 
it  may  bum  for  a  time,  and  provide  no  oil  in  the  vessel  to  main- 
tain die  lamp ;  however,  all  comes  to  one  (if  they  be  separate) 
in  respect  of  that  that  I  aim  at. 

Thus,  literally,  we  see  what  the  lamp,  vessel,  and  oil  is  ;  n6w, 
what/ is  spiritually  meant  thereby  ?  ..-^ 

ly  For  the  oil ;  what  is  that  ?  I  intend  not  here  to  show  the 
fbna  and  various  apprehensions  of  Popish  writers,  who  under- 
stand by  oil,  alms,  good  works,  a  good  intention,  etc.  But  by 
oil  is  meant  the  Spirit  of  Christ  and  the  graces  of  it,  peculiar 
to  all  the  elect  J  and  thus,  in  Scripture  phrase,  (1  John  ii.  27,^ 
the  Spirit  is  called  ^'the  anointing;'*  and  the  graces  of  the 
Spirit,  (Cant.  i.  3,)  "  the  smell  of  Christ's  ointments."  Har- 
lots love  him  for  the  gifls  he  sends,  but  virgins  for  the  grace  he 
has.  That  oil  which  ran  fir^t  on  Aaron's  head,  and  runs  down 
to  his  skirts,  is  here  meant.  Now,  as  Christ  himself  had  not  the 
Si>irit  without  graces,  nor  these  without  the  Spirit,  but  both,  so 
both  these  being  in  him  as  in  the  fountain,  they  are  in  us  as  in 
the  vessels. 

2.  Christ  being  the  fountain  of  all  grace,  and  having  the 


I 


THE    PARABLE   C 


to  enKK.  he      ' 


Spirit  whlioiit  measure,  an<],  therefore,  has  enoogli  to  epKre,  he 
can  not  be  meant  bj  these  vessels  which  had  but  their  meason, 
and  such  a  measure  as  that  Ibey  had  none  to  spare  for  the  other. 
Therefore,  by  Teasels  are  meant  principally  the  precious  sonb 
of  the  faithfnl,  into  which  this  golden  oil  was  pul ;  and,  there- 
fore, (2  Cor.  IT.  7,)  "  We  haTC  thb  treasure  in  earthen  Tessels;" 
and,  (Rom.  ix.  33,)  "They  are  vessels  of  glory,  prepared  nnlo 
glory,"  and  so  frequently ;  so  that  herein  the  foolish  fall  short, 
for  the  foolish  boasicd  of  Christ  out  of  them,  but  where  was  the 
Spirit  and  virtue  of  Christ  in  them?  And  this  is  conceived  to 
be  the  reason  why  the  main  difference  is  not  made,  by  the  want 
of  the  external  principle,  viz.,  Christ,  but  by  want  of  the  inter- 
na] principle  and  work ;  this  they  had  not.  1.  They  had  U) 
much  oil,  i.  e.,  lighter  strokes  of  die  Spirit,  as  kindled  a  profes* 
sion,  but  they  had  not  enough.  2.  Tbey  hod  so  much  oil  and 
light  as  continued  their  profession  for  a  while,  bnt  it  continued 
not  long. 

Here,  therefore,  observe  these  four  things. 

Obierv.  1.  That  the  precious  souls  of  the  faithful  are  vesseli 
made  only,  or  chiefly,  to  receive  and  preserve  the  presence  of 
the  Spirit  and  the  grace  of  ChrisL 

Obierv,  2.  That  within  these  vessels  there  u  an  inward  prin- 
ciple of  grace  and  life. 

Ohterv.  3.  There  is  a  certain  measure,  degree,  plenitude,  or 
fullness  of  the  Spirit  of  grace  in  the  heart  of  the  faithful,  which 
the  unsound,  though  most  glorious  professors  of  the  gospel,  fall 
short  of. 

Obierv.  4.  That  the  graces  of  the  saints,  wherewith  their 
hearts  by  the  Spirit  arc  filled,  are  constant,  and  of  an  everlasting 
and  eternal  nature. 

»The«e  three  last  answer  three  questions.  If  any  ask  the  dil^ 
ference  between  the  virgins,  the  foolish  want,  and  the  wise  han^fl 
an  inward  principle  of  the  Spirit  of  life.  If  it  be  said,  hyp9>  | 
crites  have  an  inward  work,  yet  this  inward  principle  is  such  m 
fullness  of  Spirit  which  they  ever  fall  short  of,  and  this  will  make 
them  known  for  the  present.  If,  again,  it  be  said,  that  maoy 
flourish  gloriously  for  a  time,  yet  it  is  of  an  everlasting  nature, 
and  this  will  manifest  them  one  from  another  in  i' 
The  first  point,  therefore,  I  will  only  touch  on 


Skctiox  II. 


i 


Doet.  I.  That  the  precious  souls  and  hearts  of  all  the  faithful 
ftre  veaseb  made  chiefly  and  only  to  receive  and  preserve  the 


THE  TEN  VIRGINS.  263 

S|»rit  and  grace  of  Christy  or  ihe  gracious  presence  of  the 
Spirit  of  Ckrist.  That,  as  it  is  with  the  souls  of  the  wicked, 
thej  are  made  onlj  to  hold  Satan,  sin,  and  wrath,  and  so  fitted 
for  destmcdon,  so  the  souls  of  the  saints  are  made  and  fitted 
oolj  to  receive  and  nourish  the  Spirit,  grace,  and  love  of  Christ. 
That,  as  it  is  with  princes,  the  best  rooms  are  reserved  only  for 
them ;  their  attendEmts  may  come  in  and  out  to  serve  them,  but 
it  is  their  room,  their  lodging.  So  here,  the  hearts  of  the  faith- 
ful, and  the  best  rooms,  best  affections  of  it,  are  only  to  enter- 
tain the  Lord  and  his  graces  and  Spirit ;  yet  other  things  may 
come  in  and  out  as  attendants  to  him,  to  serve  him,  but  the 
rooms  themselves  are  only  for  his  proper  use.  2  Tim.  ii.  20,  21. 
The  church  is  Grod's  house.  Now,  there  are  many  vessels, 
(many  souls ;)  some  baser,  of  wood  and  earth,  some  of  honor. 
What  are  these  ?  Am.  *'  If  a  man  purge  himself  from  these ; " 
for  no  man  is  bom  with  a  next  disposition  to  receive  grace,  as  a 
vessel  full  of  puddle  water  that  must  be  first  cast  out  Now, 
when  this  is  done,  he  is  a  vessel  meet  for  his  Master's  use,  pre- 
pared, etc  The  best  vessels  abide  in  the  house,  not  for  their 
own  or  servants'  use,  but  for  the  master's  use  only.  And  though 
the  Spirit  may  withdraw  for  some  time,  and  they  be  unable  to 
do  any  good  work,  yet  they  are  prepared  for  the  Spirit,  and  so 
for  eveiy  good  work ;  and  here  is  all  the  use  of  the  vessel  of 
honor.  Hypocrites  are  vessels  of  pomp,  and  state,  and  orna- 
ment O,  the  brave  church  of  Sardis !  the  profound  judgments, 
deep  heads,  eminent  Christians ;  but  not  vesseb  of  honor,  be- 
cause not  vesseb  of  use,  only  for  their  Master,  only  to  receive 
the  eternal  anointing  of  the  Spirit  of  the  Lord  Jesus.  If  you 
would  know  the  certainty  of  this  more  fully,  1.  Gro  and  ask 
th^rnselves,  Is  it  so  or  not  ?  l£  they  be  of  age,  and  know  them- 
selves, they  will  say,  I  am  the  Lord's  only ;  (Is.  xliv.  4,  5,) 
**"  When  they  spring  up  as  willows  by  the  watercourses ;  one 
shall  say,  I  am  the  Lord's."  As  an  eminent  light  said,  when 
dying,  O  Lord,  I  will  be  thine.  Ask  the  world  whose  they  are, 
and  to  what  use  and  purpose  they  serve.  They  will  answer, 
they  are  none  of  ours;  and,  therefore,  (John  xv.  19,)  ^^the 
worid  hates  them."  Ask  the  Lord  himself;  he  will  profess, 
though  many  wants  and  weaknesses  in  them,  —  nay,  though 
sometimes  they  are  weary  and  neglect  him,  fall  and  soil  them- 
aelves,  —  yet,  (Is.  xliii.  21,)  "This  people  have  I  formed  for 
myself."  Vessels  formed  and  fitted  of  God  only  for  his  glory. 
Season  1.  Because  all  the  creatures  in  the  world  are  theirs 
and  servants  to  them,  and,  therefore,  they  are  for  the  Lord  only. 
1  Cor.  iiL  21-23.     If  the  more  we  took  care  for  and  set  our 


Sfi4  THE    FAIIABLE   OP 

hearts  upon  ihe  creature,  if  the  more  we  were  conversuit  w-ff'* 
it,  the  more  we  should  have  and  the  better  we  should  live.  <?'' 
if  they  should  not  serve  us,  unless  we  did  firei  bow  down  oit 
knees  lo  wonhip  ihem,  and  our  Ijacks  to  bear  them  ;  then,  se*- 
ing  the  world  lives  by  catcliing,  we  might  tfaen  disrobe  and  dii>- 
throne  our  souls,  and  care  more  for  these  thingB  and  leas  for  tlie 
Lord  ;  love  these  things  more  and  the  Lord  leas  ;  but  the  Lord 
Jesus  haviug  taken  all  care  for  his  people,  and  bearing  more 
love  to  them,  and  having  more  care  of  them  than  themselres. 
and,  therefore,  having  given  all  creatures  in  heaven,  eea,  and 
dry  land  to  serve  them,  tliey  ought  to  be  and  are  only  for  hira. 
Hos.  ii.  21,  23.  When  a  man  is  the  seed  of  Giod,  and  bom  for 
him,  now  all  creatures  serve  him;  hence  1  Tim.  vi.  17,  18. 
It  is  a  prevailing  motive  with  all  the  saints,  we  have  a  living 
God  that  gives  us  all  things  ;  all  creatures  being  dead,  and  not 
able  of  themselves  to  help  us,  therefore,  tniet  not  on  these  things, 
but  him  only  ;  be  not  high-minded  in  these  things,  but  magnify 
him  only.  We  know  how  angry  God  was  with  BelshazEsr  for 
profaning  [he  vessels  of  the  Lonl's  house  in  making  them  quaflf- 
ing-bow[g,  and  turning  them  to  common  use.  When  a  man  is 
brought  to  that  misery  that  he  has  none,  nor  knows  of  none  to 
be  a  friend  lo  take  care  or  thought  for  him,  none  that  loves  him, 
then  he  shifts  for  himself,  and  becomes  a  servant  But  tfa 
that  luiow,  as  women,  lliat  they  have  rich  husbands  to  live 
they  take  care  (1  Cor.  vii.  34)  how  to  please  them;  so  hi 
Whut  is  the  reason  that  men  are  mad  foi-  this  world  ?  Beca 
they,  poor  creatures,  have  no  friend,  know  no  friend ;  but 
have  him  and  know  him.  John  xvii.  2.  The  sainls  are  given 
Christ,  Christ  to  them,  and  all  the  world  put  into  Christ' 
for  us,  (for  the  creatures  are  not  given  to  lis  immediately  to  « 
own  dispose,  and  hence  we  have  not  much  of  this  world,)  to  wh 
eud?  That  so  he  might  give  eternal  hfe  begun  here.  This 
the  only  gill,  and  lost,  and  best,  and  worthy  of  himself,  and  ti 

Reason  2.  In  regard  of  that  blessed  liberty  all  the  faithful  s 
brought  into ;  for  what  is  a  Christian  liberty  ?  Is  it  to  ser 
men  ?  No.  1  Cor.  vii.  23.  Therefore,  serve  not  yourselvi 
Is  it,  then,  to  serve  your  own  lust  ?  No.  Rom.  vi.  22,  "  Yt 
are  made  free  from  sin  and  servants  unto  God."  Is  it,  then, 
serve  any  creature  out  of  yourselves?  No.  Gal.  iv.  I.  T! 
world  is  yours  already,  (1  Cor.  iii.  21,  22,)  given  to  you,  itoag 
for  you  ;  spend  not,  therefore,  one  groat  more  to  purchase  it,  b 
keep  those  atteetious  and  hearts  for  the  Lord,  mueh  less  imprit 
not  and  imbondnge  not  yourselves  for  it,     A  Christian' 


vbich  God  crawns  tiim  wilU  above  all  [be  princes  of  the  world, 
to  be  only  ibr  the  Lord,  wbicTi  liberty  all  creatures  groan  lo 
in.  Rom.  viii.  21,  22.  To  be  for  <5od  and  a  lust,  for  Christ 
and  this  world,  it  is  a  shameful  bondage,  and  most  lamentable, 
and  you  are  not  at  liberty  yet,  if  not  only  for  the  Lord.  When 
the  children  of  kings  and  peers,  of  princeH,  shall  be  made  to 
ae  at  the  cull  of  their  grooma  and  kitchen  boys,  if  ever  they 
stood  before  the  face  of  princes,  they  will  count  this  a  heavy 
thralldom  and  bondage  ;  bo,  if  ever  yon  stood  before  the  God  of 
the  whole  earth,  you  will  account  it  a  heavy  bondage  t«  have 
a  heart  sometime  for  and  sometime  not  for  the  Lord.  Is  not 
this  liberty  ?  No ;  but  to  have  a  heart  only  determined  to  the 
Iiord  ;  as  it  is  in  angels,  and  in  the  man  Clirist  Jesus.  Verily, 
look  as  the  Lord  leaves  his  people  for  a  time  to  their  liberty  in 
,  80  that  then-  hearts  are  determined  only  lo  sin,  that  they  are 
fit  only  to  receive  the  suggcatioDs  and  pleasures  of  it,  but  At  to 
snch  the  Lord's  Spirit ;  so  the  Lord  Jesus  making  himself  and 
_  tee  more  aweet  than  their  lusts,  their  hearts  are  determined 
only  for  him,  their  vessels  are  only  for  bis  oil.  Rom.  vi.  19. 
The  liberty  of  will  that  Armininns  plead  for  is  nothing  hat  tGe" 
bypocriay  of  a  false  heart,  whose  heart  being  touched  partly  with 
God  and  partly  with  the  creature,  hence  is  always  falling  from 
one  lo  llie  other.  James  i.,  "  Double-minded  men."  But  the 
s^ta  are  determined  unio  one,  and  then  made  perfect  in  one. 

Reruott  3.  Id  regard  of  the  fullness  and  all-sufficiency  of  the 
Spirit  of  grace,  which  their  hearts  are  made  fit  vessels  to  receive, 
and  do  receive;  they  finding  enough  there,  God  rescrveii  thero, 
and  they  reserve  themselves,  only  for  the  receiving  of  ibis ;  (John 
vL  680  "  Will  you  depart  ?  Lord,  to  whom  shall  we  go  ?  Thou 
hast  Uie  words  of  life ; "  and  so  the  Spirit  of  life,  that  have 
quickened  our  hearts  when  dead,  that  do  put  fresh  life  to  us 
vhen  dying,  that  comfort  our  hearts  when  sorrowing.  Here  is 
the  life,  glory,  the  life  of  Christ,  the  Ufe  of  God.  Other  things 
do  but  dead  our  hearts,  thou  hast  wonis  of  life  :  (John  iv.  14,) 
"  The  water  that  I  shall  give,"  1.  Be  that  which  shall  quench  all 
bis  thirst  lo  other  things ;  so  that,  though  a  man  wants  them,  yet 
his  stomach  is  gone,  which  the  damned  shall  find  otherwise. 
S>  A  well  of  water  in  him,  ever  near  him ;  men  have  their  ac- 
commodations far  oS',  but  this  is  in  him.  Your  hearts  within  are 
troubled,  perplexed,  and  behold  this  is  in  you.  3.  Springing  up, 
continually  increasing ;  for  to  have  a  good  thing,  and  not  to  be 
BatisUed  in  our  desires  with  it,  what  is  it  but  a  misery  P  Hence 
ft  springs  up  unto  everlasting  life,  which  is  the  fourth,  viz., 
The  continuance  of  it ;  this  will  be  here  till  my  mortality  is  swal- 
»0L.  XL  23 


p 


i 


t 


lowed  up  of  life.     Like  a  leaking  ship,  that  (akes  in  water  b^ 
little  and  little,  till  at  last  it  is  awalloweii  up  in  the  sea. 

Section  III. 
Uie  1.  Hence  we  may  see  the  reason  why  the  Lord  doth  not 
abundantly  reveal  and  communicate  himself  to  the  Boula  of  many 
men.  What  is  the  matter?  Is  it  because  they  find  no  want  of 
his  Spirit,  and  life,  and  grace,  and  peace,  and  glory  ?  Yes,  they 
do,  and  hence  express  their  wants  lo  men,  and  complun  of'their 
wants  to  God.  Is  it  for  this  that  Christ  has  not  wherewithal  7 
Yes,  ho  has  receiyed  the  Spirit  without  measure,  (John  iii.  34,) 
and  fountains  alway  run,  though  men  seldom  drink.  What,  then, 
is  it  because  they  bring  not  Ifaeir  hearts,  hold  not  their  vessels, 
nnder  the  Lord's  horn  of  oil  f  Yes,  that  they  doj  but  their 
vessels  are  naught ;  they  are  not  only  for  him  ;  they  feel  their 
1  want  of  grace  and  Christ,  but  not  only  or  chiefly  of  this.  Spe- 
I  cial  grace  shall  never  be  poured  into  a  common  vessel,  a  common 
1  heart,  that  lies  in  common  for  God,  and  lust,  and  world,  too. 
The  honor,  peace,  life,  gain,  cf  a  God  are  sweet  and  precious. 
"'  Lord,  ever  give  me  that  water  to  drink."  But  you  have  fiva 
husbands,  and  seek  not  thb  only.  Hence,  if  the  Lord  denies 
you,  you  can  be  content,  because  you  have  something  else  to  fill 
r  vessels ;  if  the  Lord  gives,  you  undervalue  it,  and  grow 
'se ;  and  the  very  rising  of  that  common  grace  you  have  is 
the  beginning  of  your  apostasy  and  setting  off  from  God.  And 
hence  no  wonder  why  you  pray,  but  never  have,  (James  i.  6,  7 ;) 
want  and  crave,  but  never  find ;  your  vessel  ie  naught, 
I  though  the  Lord  is  good.  It  is  a  black  mark  that  thou  art  in 
I  bondage  lo  the  creature,  and  didst  never  know  what  the  liberty, 
n  the  glorious  liberty  of  a  son  means.  And  it  is  a  most 
I  grievous  bondage  to  be  half  unloosed,  and  jet  lo  be  in  bonds. 
And  I  assure  you,  if  you  knew  the  gift  of  God,  if  ever  you 
tasted  how  sweet  the  Lord  is,  this  is  the  only  thing  your  souls 
will  cry  for ;  that  when  you  come  to  ask,  and  the  liord  saith. 
What  would  you  have  ?  O,  ihe  Spirit  of  life !  0,  the  anoinling 
of  my  blessed  head !  And  what  else  ?  It  only.  This  is  it  my 
vessel  is  made  to  hold.  I  am  not  made  for  my  lust,  nor  sins,  nor 
world.  I  would  I  had  a  bigger  vessel,  a  larger  heart  to  receive 
thy  grace  only.  I  confess,  a  gracious  heart  may,  for  a  time,  ba 
carried  too  violently  after  other  things,  and  yet  seek  the  Lord, 
too,  as  Solomon.  Eccles.  ii.  But  after  it  knows  Christ  better,  it 
is  more  reserved  now  for  him,  as  Gen.  xsxix.  3-6.  Joseph's 
muter  for  a  time  kept  things  in  his  own  hand ;  bat  when  he . 


eph-.^ 
3aa«H 


I  Jhjtwd  was  with  Josepli,  and  that  he  was  prosperona  and 
I  VM^  then  he  made  him  overseer,  and  he  knew  not.  it  is  said, 
1  «U)ke  had,  save  onl^  the  bread  that  lie  did  eat  So  it  is  in  our 
fatftlu  As  the  poor  woman  that  knew  the  Mcse^iuh,  she  leaves 
Iwr  vessel,  her  water-pol,  with  him,  and  now  would  have  all  the 
oiv  to  come  and  see,  and  believe  in  him,  and  depend  on  him  only, 
tnut  to  him  only,  etc.  Dost,  therefore,  seek,  and  find  not  ? 
Ha^t  been  long  waiting,  and  feelest  not  ?  And  thou  wonderest 
at  il !  Others  comforted  and  I  not  I  Search  if  this  be  not  the 
cause ;  it  may  be  thy  heart  is  not  set  only  for  this,  but  on  thy 
back,  belly,  loU,  ease,  what  shall  I  eat,  drink,  etc.  As  some 
women,  because  God  does  not  feed  so  liberally  their  sweet  tooth, 
their  Lickerish  longings,  build  them  ceiled  houses,  measure  their 
present  condition  according  to  their  sinful  humor ;  nothing  con 
please  them,  neither  husband,  servants,  ministers,  nor  God's  or- 
dinances. Is  this  a  vessel  for  the  Lord  and  his  grace  only  ? 
Tou  must,  you  will  have  a  longer  coat  than  yon  can  well  wear ; 
liotd  here.  Never  think  to  have  one  prayer  answered.  If  this 
night  thy  day  of  misery  should  come,  cry  thou  mayst,  but  no 
God  to  hear  thee  or  help  thee.  0,  a  little  oil,  now  a  Utile  grace, 
now  a  little  mercy.  Lord,  now.  0,  no ;  you  have  no  vessel  to 
bold  it.  But,  O,  bless  the  Lord,  you  know  it.  Others,  it 
may  be,  are  not  so  full  of  these  sores  of  impatiency ;  but  you 
pray  for  God  and  grace,  and  have  it  noL  Why  so?  These 
are  not  the  things  that  you  are  only  set  for.  Why?  Because 
joa  ore  content  without  them.  I  am  not,  you  will  eay  ;  but  you 
are,  for  you  do  not  lament  daily  after  the  Lord  for  these  things 
ooly.  That  which  only  satisfies,  that  thy  heart  is  not  at  rest  till 
it  find.  I  hope  I  may  have  help  fur  all  this.  No,  saith  James, 
think  not  so.  0,  therefore,  bless  the  Lord  1  You  know  what 
'  hurts  you ;  saints  have  hurts  tlius  i  but  they  purge  themselves, 
Mxl  hence  are  blessed  vessels  still.  When  Moses  was  begging 
for  larael,  "  Mine  angel,"  saith  God,  "  shall  go  with  you  ; "  I  will 
Bot.  No;  thou  only,  "else  let  us  die  here."  Exod.  xxxiii. 
Tbi<  prayer  wins  the  field  and  wears  the  garland.  The  evils  of 
Ibe  chardies  are  tnany,  an  hour  of  temptation  is  coming  on ;  scan-  ' 
dab  are  like  to  be  great ;  the  subtleties  of  enemies  many.  Now, 
we  pray,  and  yet  lliese  have  come,  and  we  fear  they  will  come. 
O  beloved,  go  to  the  I^rd,  and  plead  with  him  only  for  this ; 
j  and  when  thou  canst  procure  nothing  for  thyself,  yet  let  it  fare 
I  well  with  Sion;  and  tliis  only  I  must  have,  (Ps.  txvii.  4,)  "One 
I  thing  I  have  de:^!re<l."     You  shall  have  it  then,  else  not.^' 

iJu  3.  See  the  great  sin  of  those  that  lose  their  life,  ]freserTe 
01  Uie  Spirit  when  he  comes  to  them  in  ordinances.     You  are 


i 


TesBela  only  made  for  the  LorJ,  and  will  you  lose  tliat  which  I 
drojw  in  ?    There  are  no  olhera  can  receive  him,  (John  xiv. 
and  when  he  comes  to  you,  do  you  tliua  requite  him?  etc. 


I 


CHAPTER   XIX. 


Section  I. 


1 


Docl.  2.  That  within  these  vessels  is  an  inward  prinriple  of 
life  and  grace.  Or,  the  burning,  ehining  profession  of  aH  the 
faithful,  it  proceedeth  from  an  inward  principle  of  the  Spirit  of 
grace,  by  the  means  of  which  their  lamp  bums  snd  their  profes- 
sion ehineit. 

For  this  I  understand  by  oil  in  the  vessel,  the  Spirit  of  Jesus, 
not  out  of  ua,  but  received  in  us  ;  not  coming  only  upon  us,  for 
80  ho  may  on  foolish  virgins  by  Balaamitbh  ravishiuents,  and 
hypocritical  pangs,  and  land-flood  affections ;  but  abiding  in  ui, 
and  that  not  as  it  doth  in  hypocrites,  but  oa  it  is  in  Christ  Jesus, 
without  measure,  both  Spirit  and  graces,  so  it  abides  in  us  in 
jBieasurc ;   in  bim  as  the  fountain,  in  us  as   the  vessels,  irom 
fwhoae  fullness  we  receive  the  same.     So  that/by  oil  is  not  meant 
I  the  external  principle  of  all  life,  the  Lord  Jesus  having  Spirit 
and  grace  enough,  but  keeping  our  hearts  empty  of  it.     But  the 
Lord  Jesus  in  us,  who  is  not  in  us  but  by  hu  Spirit,  even  tli^'j 
.  Spirit  of  life,  from  whence  all  our    actions  spring,  and  frooK^  J 
\ which  oil  our  lamp  burns.  /  This,  therefore,  I  say,  the  professio 
ot  the  faithful  springs  not  from  outward  motives  or  principles  at 
motion,  as  (he  actions  of  hypocrites,  sometimes  sudden   praiw 
sometimes  gain,  sometimes  fears,  sometimes  fleslily  hopes,  i 
times  sudden  conceit  and  fancy,  Komelimes  irruption  and  rus 
of  the  Spirit  upon  them,  but  there  is  a  spring  within,  there  is  i 
life  within,  tliere  is  oil  in  the  vessel  to  fill  the  lamp,  and  so  heno 
it  burns  ;  (Eph.  H.  1,)  "  Ton  hath  he  quickened  who  were  dead  li 
sins  ; "  i.  e,,  you  were  held  aa  fast  under  the  power  of  your  s 
as  a  dead  man  is  under  the  bonds  of  death ;  but  now,  in  I 
room  of  that  death,  there  is  the  Spirit  of  life  and  the  life  of  ll 
rBpirit.     Now,  life  is  an  inward  principle  of  motion  of  any  thin 
un  its  own  place;  as  the  sun,  and  trees,  and  grass,  and  < 
You  may  l^e  a  alone,  or  a  millstone,  or  wheel,  and  move  i 
they  have  no  life,  because  this  is  not  from  an  inward  principtad 


THE   TEN   VIRGINS. 

■6  liypocrites  may  be  acted  and  moved  by  ihe  great  power  of  ■'  . 
the  Spirit  in  an  ordinance,  yet  not  living,  but  dead  still.  John  I  ' 
iv.  li;  the  water  —  which  is  the  Spirit  —  "is  a  spring  of  living 
water  in  him."  Cistema  may  have  water  in  them,  but  no  spring 
that  is  running  winter  and  summer.  1  John  iii.  9.  This  ia  called 
the  seed  remaining  in  him,  which  is  that  new  creation,  new 
birth,  which  the  verse  itself  eipounds,  so  that  he  can  not  sin ; 
it  is  against  hia  nature,  now  he  can  not  be  a  sin-maker.  Balaam 
could  not  curse  the  people  of  God,  and  many  can  not  do  as  otiicrs 
do.  Wliy  ?  is  it  because  they  are  bom  of  God  ?  No ;  but  from 
Borne  other  respects,  and  hence  (Matt.  xiii.  31)  the  stony  ground 
fell  away,  because  they  had  not  the  root  within.  This  is  called 
the  inner  man,  Ihe  good  treasure  of  the  heart,  opposite  to  the 
evil  treasure  of  the  heart  of  a  wicked  man.  Now,  as  an  evil 
man  acts  not  only  from  Satan,  llie  evil  spirit,  but  the  inward 
power  of  lust,  fio  the  soiiils.  Matt.  icii.  35.  And  here  I  intend 
not  to  show  what  this  inward  principle  is  particularly,  for  that  I 
reserve  to  the  two  last  points ;  yet,  lest  any  should  stumble,  let 
me  speak  to  two  sorts. 

I.  Know  some  of  you,  that  there  are  not  only  external  actings 
of  the  Spirit  from  whence  we  act,  but  a  new  nature  in  the 
s»nl8. 

3.  Let  others  know,  1.  That  as  before  the  Lord  calls  wc  arc 
dead,  so  after  we  are  alive  this  inward  principle  k  not  perfect 
here.  Hence  actions  sometimes  eease,  and  when  tiey  do  not, 
yet  are  corrupted,  as  lata  prtndpia  act,  but  never  err  in  their  act ; 
[  hence  have  need  of  pardon  from,  and  acceptance  in,  the  Lord 
~.  Tliat  this  is  not  in  us  as  in  Adam,  who  did  not  need 
e  borrow  life  of  another,  but  it  stands  in  daily  need  of  the  Lord 
esuB ;  and  hence  this  inward  principle  acta,  but  it  is  by  faith, 

e  operations  ef  which  are  the  wagons  to  victual  the  camp  con- 
bnally,  especially  in  time  of  need,  and  which  is  part  of  this  in- 

ird  principle ;  and  hence,  (1  Pet.  i.  5,)  "  Ton  are  kept  by 
r  and  faith ; "  i.  e.,  your  souls,  graces,  lives,  are  kept  by  the 
Ipirit,  but  through  faith  in  us,  "  to  salvation." 

t  me,  thepetbi^,  prove  these  three  things  to  you  for  ^eaiag*! 
■ft  point :  —  \ 

1.  That  the  Spirit  of  the  Lord  Jesus  is  in  the  souls  of  the 
■  'ihfuL  I 

S.  That  there  is  a  principle  of  created  graces,  or  the  life  of 
'  e  Spirit  in  them.  1 

S-  That,  from  this  principle  of  the  Spirit  dispensing  himself 
J  hia  grace«i  our  lamp  bums,  our  acts  of  profession  spring  nod] 

*  e  forth. 


270  THE  PASABLB  OP 

/Vrvf.  That  the  Spirit  of  Jesus  is  in  the  souls  of  the  faithful     ^ 
O  John  ii.  27.)  ^  The  anoiDting  teacheth  700  all  things."     Baam^ 
viii.  11,  ^  The  Spirit  that  raised  np  Jesos  Christ  from  the  deac/ 
dwells  in  us"     The  manner  of  his  heing  in  ns  I  intend  not  to 
meddle  with,  unless  I  saw  more  caose.     I  do  heliere  the  iw^wftfi^r 
of  his  abiding  in  us,  and  his  nearness  to  all  the  saints,  when  seen 
of  us,  maj  astonish  our  own  spirits,  and  shall  one  day  confimnd 
all  the  worid  ;  only  know,  as  the  martyr  said,  ^  He  is  come,  he 
is  come."     The  spirit  of  the  world  and  Satan  is  cast  out,  (1  Cor. 
ii.  1 2.)  and  in  room  of  them  enters  the  Spirit  of  God. 

Secondly,  That  the  Spirit  so  is  in  the  faithful,  as  that  there  is 
a  principle  of  created  graces  in  them,  or  an  inward  principle  of 
life  and  grace.  Not  that  these  alone  make  this  inward  principle, 
but  the  Spirit  in  us  working  of  them,  working  by  them.  And 
truly  it  is  a  sad  thing  if  the  proving  of  such  a  principle  shall  be 
an  attributing  too  much  to  grace  in  us. 

1.  Therefore,  to  deny  this  is  to  deny  Christ  to  be  our  sanctifi- 
cation ;  for  beside  the  passive  obedience  of  Christ,  we  are  justi- 
fied by  his  active  obedience  also  ;  i.  e.,  his  inward  conformity  to 
the  law  and  his  external  obedience  to  the  law.  So  that  graces 
as  they  are  in  Christ  become  our  justification,  and  hence  he  is 
said  to  be  "  our  righteousness."  No  man  can  stand  before  God 
but  by  perfect  holiness,  but  by  doing  whatever  the  law  requires, 
and  continuing  so  to  do ;  this  is  not  in  us,  this  is  in  Christ ;  this, 
as  it  is  in  Christ,  is  properly  our  righteousness  or  justification. 
Now,  what  is  our  sanctification  ?  If  not  graces  in  Christ,  then 
graces  received  from  Christ  Jesus,  which  is  this  inward  princi- 
ple I  now  speak  of;  and,  therefore,  to  deny  this  is  no  less 
than  to  deny  Christ  is  our  sanctification  ;  but  Paul  saith,  "  The 
Lord  sanctify  you  in  soul,  and  body,  and  spirit."  1  Thess.  v.  23. 
And  if  it  were  so,  a  man  may  have  a  heart  unsanctified  and 
Christ  too. 

2.  If  there  should  not  be  those  graces,  then  a  Christian  was 
not  lH)und  to  add  one  grace  to  another,  but  then  the  apostle's  pre- 
C('])t  should  be  broken  ;  (2  Pet.  i.  7,  8,)  and  so  a  Christian  could 
not  grow  in  grace,  for  gnices  are  perfect  in  Christ;  and  the 
Spirit  does  not  grow  in  gnico,  and  the  immediate  operations  of 
the  Spirit  increasing  in  us  are  not  properly  graces,  no  more  than 
the  act  of  seeing  is  the  eye,  no  more  than  giving  goods  to  be 
burned  is  lovo. 

i^.  TluMi  we  an*  not  to  pray  for  graces,  if  there  be  no  such 
thing  to  be  found  in  the  heart  of  saints ;  but  (Ps.  Ii.  10,)  David 
prays,  **  Cn»ate  in  me  a  clt»an  heart :  *'  now,  if  it  l>e  a  thing  cre- 
atetl  in  me,  it  is  not  the  Spirit  only  in  me,  for  that  can  not  be 


JBltB 

Vtar  I 

■    Ueaa 


THE   TEN    VIRGINS.  271 

led.     I  doubt  not  but  Dnvid  hod  a  clean  heart,  but  be  fell  in 
:  and,  therefore,  look  as  there  needs  a  creating  power  to 
e,  80  there  is  a  creating  power  to  restore  us  again  to  what 
B^  lost. 

4.  Then  the  saints  haye  none  of  tlieir  sins  mottified  ;  for  it  is 
m  with  the  eje,  being  made  lo  see,  if  sight  goes  out,  darkness 

8  in,  and  if  that  be  subdued,  sight  is  renewed.  So  the  soul 
being  made  only  for  God,  and  to  bear  bis  image,  blot  out  that 
darkness  and  sin  comes  in ;  cast  out  sin,  the  I^ord  and  his  image 
and  graces  tome  in.  If,  therefoi^,  tbere  be  no  graces  in  the 
saints  then  no  sin  mortified  ;  irulj,  if  so,  then  the  end  of  Christ's 
coming  and  dying  is  quite  abolished,  1  John  iii.  8,  anil  Rom. 
Ti.  2,  3. 

5,  Then  the  IiOrd  should  be  false  in  his  covenant,  and  break 
oath  and  be  forsworn  ;  for,  (Jer.  xxxi.  32,)  "I  will  write  my  law 
in  their  hearts."  Luke  i.  73,  74.  So  that  if  you  will  not  believe 
man,  yet  believe  God ;  and  if  jou  will  not  believe  his  word,  yet 
his  oath.  0,  but  many  good  CbrLstians  ftnd  no  sueh  thing.  But 
is  it  BO,  as  they  find  it  indeed?  Either,  then, they  are  no  Chria- 
"ians,  or  ebe  the  Lord  is  forsworn. 

Thirdly.  That  by  the  inward  principle  of  Spirit  and  graces, 
or  lamp  bums  and  shines,  our  actions  issue.  The  Spirit  ena- 
bles a  man  to  know,  and  hence  the  net  flows,  be  doth  know  the 
Lord.  The  Spirit  enables  inwardly  for  lo  love  the  Lord,  and 
hence  it  doth  love  him.  That,  as  Chi-ist  saith,  ■'  A  good  tree 
brings  forth  good  Iruit,"  from  an  inward  sap  received  from  the 
I  soot,  and  by  abiding  on  the  root;  so  here. 

1.  Those  that  are  renewed  to  Adam's  im^e  in  their  measure, 
kftve,  according  to  that  measure,  power  lo  act ;  or  in  those  graces 
is  power  to  act,  for  he  had  power  so  lo  do.     Every  ereii- 
n  the  world  had  a  law  of  nature  to  carry  them  to  (heir  end,  » 
o  were  carried  to  iL     But  Adam  had  a  law  of  divinity, 
(tereby  he,  being  a  cause  by  counsel,  was  enabled  by  God  to 
pAury  himself  toward  his  end.     Now,  we  ore  renewed  to  that 
image  in  parti  {Eph.  iv.  24;)  I  know  there  is  difference  be- 
tween Adam's  power  to  act.  which  had  no  faith,  and  ours,  that 
has.     And  do  not  tliink  that  this  doih  advance  natore  and  the 
power  of  man  no  more  than  the  ezceiition  of  the  promise  of  the 
covenant  of  grace  doth  destroy  grace  and  advance  nature.     For 
the  writing  again  the  law  in  our  hearts  is  that  which  this  cove- 
jjant  promiseth ;  nay,  this  doth  honor  the  riche*  of  gr.ice,  that  a 
^_-man  being  under  the  power  of  sin,  and  can  not  get  deliv 
^^Ute  Lord  should  now  give  a  bumble,  conquering  spirit ; 
^^K  precious  heart  but  will  be  tliankful  for  it. 


87S  THE  PAHASLE   OF 


I 


I 


!  grawB  in  us  are  receiTed  from  the  Lord  Jems 
his  fullncsa.  John  i.  16.  Now,  the  graces  in  Christ  are  not  dead, 
but  living  ;  arc  not  weak,  but  powerful;  the  Spirit  of  grace  is 
now  triumphiDg  in  him,  it  is  so  in  us  only ;  it  is  in  him  in  the 
highest  degree,' in  us  in  a  lower.  And  therein  cousists  our  like- 
ness to  Christ.  2  Cor.  iii.  18.  And  to  deny  this  is  to  deface  the 
image  of  the  Lord  Jesus.  Without  Christ  a  Christian  can  do 
nolbingi  but  how  doth  Christ  do  all  by  the  Spirit  without  graces? 
(I  speak  not  of  conversion  where  it  is  without  graces  as  cftuses.) 
No,  truly  ;  as  he  acts,  so  we  act  in  pari.  Unless  any  will  say. 
We  have  not  received  grace  for  grace,  or  are  in  no  measure  like 
the  image  of  Christ. 

S.  If  the  first  Adam  has  conveyed  to  all  his  members  a  power 
of  corruption,  then  the  second  Adam  also  a  power  of  godliness 
contrary  to  that;  (2  Tim,  iii.  5  ;)  yet  in  measure  still,  so  as  the 
apostle  sailh,  *'  We  can  do  nothing  against  the  truth,  but  far  the 

■    truth."  2  Cor.  xiii.  8. 

Queit,  But  what  measure  of  power  is  it  ? 
Ans.  I  know  no  man  that  can,  from  any  ground,  limit  the 
measure  of  it.  For  it  may  be  in  some  men  in  greater  power,  in 
some  men  in  lees ;  in  the  name  man,  at  one  lime,  in  a  greater 
measure,  at  another  time  less.  If  one  ask  of  trees,  what  meas- 
ure of  fruit  ihey  can  bring  forth,  we  can  not  tell,  because  some- 
time more,  eometime  less ;  and  the  same  tree  more  one  year 
than  another,  and  more  at  one  time  of  the  year  than  another; 
for  they  have  their  winter  season.  Only  this,  whereas  before 
conversion  he  is  stark  dead  to  act,  now  he  is  alive,  and  is  not 
dead.  And  if  a  man  should,  after  conversion,  be  but  in  the 
next  disposition  to  receive  grace,  then  how  could  one  Christian 
be  more  grown  and  stronger  in  grace  in  his  inner  man  than  an- 

.  other?  I  know  not  any  to  question  this,  only  I  speak  it  to  cut  • 
off  their  carnal  hopes,  tbat  think  Christ  ia  theirs,  when  they  hara  I 
nothing,  can  do  nothing,  and  elightly  say,  lie  must  do  all ;  I  can  d 
not.  I  tell  you  the  saints  can;  they  can  not  but  love  the  Lord,  J 
and  choose  the  Lord,  etc.  J 

r~  ObjeH.  I.  But  must  not  a  Christian  deny  himself,  and  alws^fl 
go  to  Christ  for  power  to  do,  and  so  be  humble  and  empty  ? 

Ann.  1.  You  must,because  this  is  the  means  to  " 
hut  this  does  not  argue  you  have  no  power  at  all. 
pray  for  his  "  daily  bread,"  much  more  for  "  daily  grace ; ' 
does  this  argue  a  man  has  no  bread  in  his  house  ?  No  ;  this  i 
tlie  means  to  have  it  continued  and  blessed.  Easily  can  the  Lo 
.  take  away  bread,  or  the  slaif  of  bread.  Graces  eslinguish  t 
\  faith,  but  help  iU 


THE  TE.V   VIRGINS.  273 


2.  A  Christian  can  do  no  dutj  perfectlj,  hence  must  repair  to 
Christ  lo  help  him  to  do  every  duty  Letter ;  hence,  though  he 
must  use  that  power  he  has,  and  do  what  be  can,  yet  he  must  not 
coDlent  himself  with  what  lie  has,  but  seek  for  more  ;  and  what 
a  sweet  life  is  Ihb  I  ^Vhat  honor  would  here  come  in  ?  God 
lets  in  B  new  light  into  my  mind,  now  I  may  and  must  see  his 
truth;  I  saw  it  yesterday,  but  I  may  and  must  go  to  Christ  to 
do  it  better ;  I  must  not  quench  the  spirit  of  prayer,  but  carry 
the  key  with  me,  and  next  day  pra,y  better.  And  thus  the  soul 
is  thankful  for  what  it  has,  and  emptying  itself  notwithstanding 
that,  and  daily,  then,  receiving  from  Christ.  And  I  believe 
many  Christians  fail  here.  Aa  in  the  body  meat  feeds  and 
etrengthens  life,  so  I  cnn  not  live  without  Christ. 

Object.  2.  But  does  not  this  make  a  mnn  trust  to  graces  ? 

Aru.  To  act  from  thciu  is  not  to  trust  t(]  them,  no  more  than 
for  a  diligent  hand  to  trust  to  his  diligence  when  he  acts  dili- 
gently that  so  he  may  be  rich, 

Objecl.  3.  But  does  not  this  dishonor  grace  to  do  all  by  the 
power  of  it  ? 

Aiu,  Then  the  saints  in  heaven  that  are  made  perfectly  like 
Christ,  and  that  love  the  Lord  perfectly,  should  not  honor  grace 
by  this  means,  when  as  this  is  it  that  makes  them  honor  it  most 
of  alL  As  David,  Lord,  what  am  I,  and  my  people,  that  we 
ihould  offer  willingly  ?  so  here. 


Section  II. 
Vie  1.  See,  hence,  what  cause  of  thankfulness  to  all  the  peo- 
ple of  God  that  the  Lord  should  make  their  souls  the  vessels 
(which  he  might  easily  and  justly  have  dashed  in  pieces)  to  re- 
ceive and  presen-c  this  eternal  anointing.  I  do  believe  there  is 
no  man  that  knows  the  bitterness  of  sin,  the  plague  of  his  own 
heart,  but  when  he  sees  Christ  is  his,  yet  it  makes  him  mourn 
ihat  there  should  be  so  little  suitableness  between  the  Lord  and 
him,  so  little  likeness  between  his  life  and  Christ's;  what  though 
the  Lord  love  me,  and  yet  my  heart  weary  of  him  ?  what  though 
the  Lord  bless  me,  and  my  heart  abuse  him  ?  and  hence  Uiis 
makes  it  thankful.  Rom.  vii.  24,  25.  This  is  so  far  fi-om  dis- 
honoring grace,  as  that  the  apostle  makes  this  the  matter  of  ad- 
miration of  God's  grace ;  (Eph.  iL  3,  A,)  "  God,  who  is  rich  in 
mercy,  when  dead  in  sins,  has  quickened  us."     Not  only  quick- 

Ked  our  bead,  (tor  hence  is  cause  of  eternal  praise,)  but  us ; 
d  hence  he  has  us  set  up  "  in  heavenly  places  in  him."     This 


I 


274  the:  parable  op 

that  the  Lord  aliould  help  when  lUl  creatures  left  us  is 
ful ;  but  that  it  should  bu  with  such  a  life,  even  the  life  of  Chi 
Jesus  himstif ;  for  the  same  Spirit  that  raised  him  from  the 
dwells  ia  us.  1  Pet.  v.  I.  This  is  merc^,  indeed  ;  that  he  should 
not  only  die  for  us,  and  live  in  heaven  for  us,  but  that  he  ehoald 
love'so  dearly  as  to  come  and  live  in  us ;  that,  when  our  «iu 
hod  slain  him,  he  should  not  only  come  and  dwell  in  our  houses, 
nor  only  lay  hia  bead  in  our  bosom,  but  live  in  our  hearts,  when 
he  finds  euch  poor  welcome  and  ill  entertainment  at  our  handfc 
I  tell  you  this  is  wonderful,  to  make  his  habitation  in  us,  tha^ 
before  we  go  to  hve  with  him,  he  should  live  in  us;  let  them 
that  never  knew  what  this  meant  refutte  to  be  thankful,  but  if 
you  find  it  so,  forget  not  this  love ;  (John  xiv.  17,)  *'  I  will  send 
the  Spirit,  whom  the  world  can  not  receive,  because  it  knows  hin 
not."  The  Lord  sends  the  Spirit  in  common  graces,  and  the 
world  does  receive  that  also  in  prophetical  and  miracnlous  gift%  , 
and  it  does  receive  that ;  but  this  Spirit  which  God  pours  on  the 
thirsty,  this  Spirit  with  r^hich  God  fills  the  empty,  they  can  not 
receive  this.  0  that  you  should  have  it,  when  as  Ihey  know 
it  notl 

1.  Hence,  therefore,  take  heed  of  not  owning  the  Spirit  is 
this  his  presence.  Do  you  thus  requite  the  Lord,  O  unthankfnl 
world ;  not  so  much  as  to  own  the  presence  of  such  a  friend^ 
neither  in  yourselves,  nor  yet  in  others?  How  like  the  world  ia 
it  to  think  that  there  is  no  such  thing ! 

2.  Take  heed,  therefore,  of  not  esteeming  highly  of  it.  If 
ever  God  broke  ihy  heart,  thou  wilt  esteem  this  life,  fhb  princi- 
ple, as  the  greatest  piece  of  love ;  and  say.  Lord,  I  shall  account 
this  as  the  greatest  part  of  love  in  the  world ;  (Fs.  cxix.  68,) 
"  Thou  art  good ;  O,  teach  me  thy  statutes."  Now,  to  undervaltra 
this,  and  to  account  it  common,  and  hence  as  no  sign  of  love,  it 
is  a  part  of  unthonkfulness. 

3.  Take  heed  of  imprisoning  the  Spirit  of  grace,  common  tmtlb 
Bom.  i.  IS.  It  were  fearful  to  imprison  and  silence  that,  miuA 
more  this.  It  was  the  complaint  of  the  church  in  those  dny^ 
"None  stirs  up  himself."  Is.  Ixiv.  7.  What  strength  the  Lord.' 
gives,  let  me  nse  ;  what  I  want,  the  Lord  has  enough  to  help 
withal ;  put  it  to  exercise,  or  else  afBiction  will. 

4.  Take  heed  of  weakening  and  enfeebling  this  principle ;  Hie 
church  of  Sardis'  thuigs  were  ready  to  die  in  it ;  you  should 
strengthen  this  inner  man,  not  weaken  it,  either  by  not  feeding 
it  with  Christ,  or  wounding  it  with  known  sin  ogainxt  CbrisL 
Therefore,  let  all  the  churclies  know  this,  and  take  heed  that 

-  do  not  refuse  to  own  this :  where  else  will  you  make  the  diffe 


I 


THE   TEN   VniGINS. 


275 


«ce  between  men,  that  either  choruhes  may  discern  them,  or 
JOB  maj  (liacem  them,  and  so  have  peace  yourselves  P 

Hence  see  the  reawD  of  that  inward  hypocrisy  that  is  in 
nicD**  hearts,  to  that  the  best  profession  of  many  a  man  is  but  a 
^i.'heme,  an  image,  a  very  craA,  a  very  artiAeial  form  ;  all  the 
4uuca  are  lair  wilhout,  but  sapless,  lifelesa  within ;  here  is  the 
rraAon,  they  have  no  inward  principle  of  life,  or  if  they  do  go 
to  Christ,  they  have  no  such  principle  within  them  to  carry  them 
to  him,  »o  as  to  receive  life  from  him ;  and  hence  confess  sin  i 
WTllioat  sorrow  or  sbame,  petition  without  Iliirsting,  live  wilhout 
love,  do  wilhout  life,  because  there  is  no  spring,  but  a  dry  heart 
within ;  and  hence  they  roust  do  duty,  but  they  must  make  dead 
work  of  it,  and  hence  all  is  but  an  appearance,  and  al  Iwst  but  a 
would  be.  This  Is,  in  a  great  measure,  in  saints,  when  the 
spirit  wiibin  is  quenched,  but  it  is  in  full  age  and  strength  in 
hypocritical  hearts  ;  (Jer,  iv,  14,)  when  the  profession  of  Judah 
waa  great,  and  the  prophets  hod  scarce  any  thing  to  say  agfunst 
them  for  outside,  "  O  Jerusalem,  wash  thy  heart  from  wicked- 
neas ; "  there  thy  woe  lies,  it  enters  ts  the  very  heart ;  so 
Christ,  "  How  can  he  that  is  evil  bring  forth  good  fruit  ?  "  And 
this  is  that  which  may  make  men  mourn :  if  I  forsake  all  pro- 
feuioD,  I  shame  myself  before  men ;  if  not,  I  must  blaspheme 
the  Lord's  name,  and  play  the  hypocrite  before  the  Lord.  Uatt. 
xiL  33-35.^ 

Section  IU. 

Cm  3.  To  take  heed  of  denying  the  grace  of  God,  or  this 
inward  principle,  in  whole  or  in  part;  for  this  inward  principle 
being  the  life  of  Christ  In  us,  to  deny  this  is  to  deny  Christ,  and 
to  take  away  his  life ;  and  such  the  Lord  will  deny  before  his 
angels  another  day :  when  lliey  shall  say, ''  Have  we  not  eat 
and  dnmk  in  tliy  presence  ?  "  he  shall  answer,  "  I  never  knew 
Tou."     I  shall,  therefore,  direct  my  speech  to  four  sorts, 

FirtLiTo  those  that  deny  created  graces  in  the  saints  peculiwj 
In  them  only.  It  is  said  there  are  none  such  in  the  country ;  if  I 
there  are  not,  it  may  be  there  have  been,  and  it  may  be  will  be; 
and,  therefore,  I  wiU  speak  ;  for  I  believe  it  is  H  delusion  d^sged  I 
and  hatched  out  of  the  steam  of  the  lowest  sink  of  hoU  ;japd,  [ 
therefore,  that  all  may  take  heed  of  the  evil  of  it,  I  wiUf  firoT* 
abow  the  evil  of  it,  then  the  causes  that  do  beget  iL 

].  The  evils  of  this  delusion  are  these  :  — 

I.  It  settles  and  fastens  a  man  under  the  power  of  nil  his  sm, 
and  yet  with  a  quiet  conscience,  and  yet  to  keep  his  Clirist,  toor 
ll   tnuwxnds  my  capad^  from  whatever  I  have  read,  or  have 


Itfaflrffl 


Ueard,  or  have  felt,  or  can  imagine,  liow  the  power  of  ^in  ean  be 
t&kcn  away,  but  where  the  Spirit  iDfu^elh  the  conlrar^-  graces 
Kii  eiuply  bouse,  anept  and  gamiahcd  with  common  gifts,  i 
but  a  lilting  house  for  Satao  to  return  into ;  say,  therefort^  ■ 
man  may  have  no  such  graces,  and  j'et  have  Christ,  and  tlu 
in  Christ,  you  slake  this  man  down  under  his  sin,  and  make  t] 
membi^r  of  Salan  a  member  of  Christ  Jesus ;  and,  upon  thb 
ground,  all  churches  in  th(!  land  may  be  forced  in  conscience  to 
take  in  all  profane  niemberB,  if  they  plead  Christ,  and  their 
allness  in  him. 

2.  This  blurs  all  the  glory  of  a  Christian,  or  at  least  tlw 
greatest  part  of  it ;  for  what  is  the  glory  of  a  saint  ?  It  is  t* 
like  Jesus  Christ,  the  Lord  of  glory,  to  bear  his  image  befUM 
God  and  men.  As  to  see  a  man  with  a  swine's  face  would  to 
the  sbnme  of  a  man,  to  see  a  Christian  wiiU  Satan's  image  il 
the  shame  of  a  Christian  ;  but  to  be  like  our  head,  this  is  ottt 
glory,  though  it  be  in  sufferings,  (2  Cor.  iii.  18,)  heavenly,  hum- 
ble, compassionate,  holy,  as  he  was ;  and  hence,  when  God  hi 
a  mind  to  make  churches  or  Christians  base  in  the  eyes  of  tl 
world,  he  will  withdraw  here  ;  and  when  he  intends  to  draw  ll 
world  after  him,  he  will  glorify  it  with  his  glory.  Is.  Ix.  6,  7. 

3,  It  cuts  off  a  Christian  irom  alt  hope  of  glory :  how  maMF 
be  there  that  scramble  and  catch  nt  Christ,  and  every  one  Etu1% 
He  is  mine ;  the  proud  man  saith.  He  is  mine,  and  hopes  noW 
verily  to  be  saved,  hut  that  hope  is  in  vain ;  lliey  have  Christ  ODt 
of  them,  but  where  is  Christ  in  them  ?  The  life  of  Christ,  oaA 
the  Spirit  of  Christ  ?  (Col.  i.  27,)  "  Christ  in  you,  the  hope  at. 
glory." 

i.  Give  me  but  one  place  in  all  the  book  of   God,  i 
blessedness  is  bestowed  upon  or  conveyed  unio  anv.  or  proJ 
but  to  such  as  have  these  graces ;  "  Blessed  if 
Lord,  and  greatly  delightelh,"  etc.  Ps.  cxii, 
no  sucli  thing,  let  any  man  expect  it  il'  be  ca 

U.  The  causes. 

1.  A  magnifying  Christ,  and  making  him  our  eanctificatkd^ 

when  as  you  heard  the  last  day,  this  is  to  deny  bira  to  be  oat 

t~8hnclification.     He  becomes  our  righteousness  by  imputation  of  J 

Ibis  holiness,  and  our  sanctifi  cation  by  infusing  of  il.     Nay,  hence 

^"man  deprives  himself  of  all  gooil  in  the  Lord  Jesus,  when  a 

man  denies  all  grace  in  himself,  and  then  Hies  for  sanctuary  unto 

Jesus  Christ ;  (1  John  i.  G,  7,)  "  If  we  say  we  have  fellowship 

with  him,  and  walk  in  darkness,  we  lie,"  etc-.     And  hence  U_ 

seems  they  denied  men  to  have  sin,  (ver.  8,)  boasting  of  fellt 

ship  with  Christ.  Ver.  6. 


If  there  I 


THE   TEN    VIIIGISS.  2l  i 

?-  Because  there  are  (say  men)  only  immediate  at-linga  of 

^'i  Spirit.     If  this  be  bo,  then  there  is  seeing  Jti  a  Christian 

"iiliaui  an  eye,  and  hcariog  nitliout  an  ear,  aixl  knowing  Christ 

*iilioui  an  UDiierstADding,  and  loving  without  love,  and  living 

villunt  life,  and  feeding  and  eating  without  a  mouth  ;  and  then, 

■hoi  these  actings  are  over,  a  Christian  is  like  another  man ; 

'here  is  no  lavr  remains  written  on  hia  heart,  and  so  Christ 

itiould  enter  into  his  saints,  like  Satan  into  the  serpent,  who  only 

icu  [he  serpent,  and  when  that  is  dotic,  he  remains  a  aerpeiiL 

a^in.     Know  it,  the  Lord  Jesus  his  greatest  work  is  not  only  tol 

chiiDge  the  acts,  but  to  change  the  heart ;  not  only  to  pat  newi 

actions,  but  a  new  nature  into  men.  J 

S.  Because  men  know  not  the  Spirit,  never  felt  the  presence. 

Bur  power,  nor  comfort  of  it  themseWea  ;  and  hence  men  do  as 

Mtme  coiiniries,  because  tliemselves  are  black,  they  paint  the 

deril  white;  (John  liv.  17,)  "  The  world  can  not  receive,  be- 

tause  it  knows  him  not."     Give  me  any  Christian  living  that 

ever  found  the  sweetness  of  it,  but  his  longings  were  to  have 

more  of  that  grace,  to  "  forgot  things  behind,  and  reach  to  things 

before,  even  to  the  resurrection  of  the  dead,"  whom  1  beheve 

Done  will  say  want  all  habiid  of  grace.     I  look  upon  the  opinion 

■s  coming  with  a  curse  from  God.     A  man  bath  been  a  dry  pro- 

le«Mr  long,  conscience  s^tli,  there  is  no  grace  in  the  heart,  and 

licnce  b  troubled ;  true,  saith  he,  there  is  none  in  saints,  it  ia  in 

Christ,  and  there  he  cateheth  and  deceives  himself. 

Sectnuiljf.  Those  that  do  acknowledge  tliem,  but  any  power  or 
kctivity  in  them  they  deny  ;  they  say  there  is  oil,  indeed,  in  the 
TeMel,  but  it  helps  not,  it  is  no  means  to  make  the  lamp  to  bum 
or  shine  ;  there  is  the  life  of  Christ,  but  it  is  a  dead  life  ;  they 
oJl  them  the  graces  of  Christ,  but  they  are  but  fruitless  graces. 
I  confess  it,  if  you  consider  them  without  ihe  Spirit  of  Christ, 
they  ftre  no  true  graces,  much  less  active  or  living  ones  ;  but 
oooiuder  them  thus :  they  have  a  power,  as  take  the  least  grain 
of  corn,  there  is  a  growing  power  in  it,  and  fructifying  too  in  it, 
by  dying  first,  though  it  actually  doth  not  fructify  presently,  and 
though  there  must  be  rain,  and  sun  must  shine  aim,  and  a  provi- 
Anoe  accompanying  of  it ;  so  it  is  in  tlie  graces  of  saints.  And 
fcenoe  it  is  called  a  "Jaw  of  the  mind;"  there  is  a  power  of  a 
hw,  OS  of  sin  ;  and  hence,  as  Christ  grew  in  wisdom  and  stature, 
•o  all  the  members  of  Christ  arc  like  unto  him. 
I.  The  evil  of  this. 

1.  ITiii  abates  of  the  excellency  of  grace,  as  from  a  jewel  lo 
take  away  the  operative  virtue  of  it.     For  it  is  not  like  Christ's 
Mw,  which  b  strong  through  God,  not  weak  i  which  is  living, 
vot.  U.  24 


L 


I 


I 


278  1 

not  dead.  This  ia  not  like  the  glorious  graces  of  saints  trininjA- 
ing.  This  makea  the  graces  of  saints  of  less  excellency  tliiu 
common  graces  ;  comnioD  grace  will  make  a  mac  ride  over  mmj 
B  sin,  and  run  exceeding  fast,  though  he  fall  at  Inst.  A  tata 
that  hath  been  angry,  it  will  make  him  very  quiet  and  still;  md 
is  there  no  more  power  in  this  ? 

2.  This  will  make  a  man  content  himself  with  a  bare  form, 
willi  a  false  coQ&dence,  if  this  be  true.  For  take  a  man  that 
hatli  been  long  seeking  to  get  Btrength  ag^nst  a  vile  heart,  aod 
he  finds  none  i  there  is  no  power  of  heavenlincss,  he  is  earthy; 
no  meekness,  he  is  proud  :  I  would  say  to  him,  Do  you  ever 
think  to  get  any  power  of  meekness,  love,  faith,  etc  ?  You  shall 
never  do  it,  never  have  it  here  ;  all  your  strength  is  immediately 
from  Clirist ;  look  for  it  there  ;  in  conscience  a  man  must  cease 
,  tliere.  And  it  is  certain  all  our  strength  is  in  and  from  the 
'  Lord  ;  but  it  is  dispensed  mediately  ;  (Eph.  iji.  16,)  Paul  prAy> 
"  he  may  be  strengthened  with  might  in  the  inner  man."  Or, 
thug,  a  man  may  not  pray  for  strength  of  grace,  which  Paul 
refused  not. 

8.  Then  the  saints,  if  they  be  asked  whether  they  believe  <w 
can  love  the  Lord  Jesus,  l:ieir  answer  must  be,  No,  I  have  no 
power  to  love  nor  believe  ;  and  then  Peter  did  ill  to  answer  bo^ 
"  Lord,  thou  knowest  thut  I  love  thee."  Then,  Paul  to  eajfi 
"  We  can  do  nothing  but  for  the  truth."  Then,  that  marlyiv. 
that  to  them  that  said,  "  The  Lord  strengthen  you  ;"  Yes,  saith> 
he,  the  Lord  doth.  I  know,  if  the  Lord  witlidraw  hie  Spirit,  KQ 
are  gone,  as  Adam  ;  but  is  there  not  the  immutable  assistance  of 
it?  Is  there  not  the  promise,  "  I  will  never  leave  thee,"  tbon^ 
sometimes  weaker,  sometimes  stronger  ? 

4.  This  will  make  a  Christian  hide  and  not  improve  his  ta]^   I 
entfl  i  he  has  grace,  but  no  power  to  put  it  forth.     Then,  suppose 
God  gives  power  to  see  truth  one  day,  I  must  not  see  it  with 
this  eye  the  next ;  but  look  up  to  Christ,  and  say,  1  can  not  see 
at  all. 

IL  Causes  of  tliia. 

1.  In  opposing  the  outward  principle  of  life,  or  first  prindplqijl 
and  this  second,  I  must  live  on  Christ ;  hence  I  must  not,  I  havtn 
no  power  to  act  myself,  in  any  measure,  because  all  my  strengtan 
is  in  him.  When,  if  this  were  true,  a  man  might  argue,  bccaurtfl 
all  grace  is  originally  in  Christ,  hence  no  grace  in  me,  becaiia 
all  glory  is  in  Christ  originally ;  heniio  no  glory  slinll  be  c 
veyed  to  me.  No,  this  scripture  reconciles  these  :  "  Because  ] 
live,  therefore  you  aliall  live  also."  John  xiv.  19. 
Christ  is  strong,  Lence  he  will  make  us  strong  in  the 


THE   TEN   VlHGItJS.  279 

and  not  in  ibe  spirit  only  ;  because  Clirist  is  glorious,  hence  we 
BTC  predestinated  "  to  be  made  like  unto  Iiim."  Because  all  sup 
lift!  in  ihe  root,  to  say.  therefore,  tliere  is  no  sap  or  power  in  the 
bnioch  to  fructify,  this  is  false. 

i.  The  hj-pocritical  activity  of  false  professors,  who,  having 
BO  ipring  to  feed  their  nells,  no  Christ,  nor  bucket  to  draw  from 
bim,  hence  are  their  own  men,  and  set  up  for  themselves,  till 
ttiey  turn  bankrupts.  And,  now,  because  a  Pharisee  is  so  active 
u  to  go  through  sea  and  land  to  make  a  proselyte,  therefore 
Pkul  has  DO  activity  of  grace  of  Christ  in  him  to  go  from  land 
l«  sea  to  moke  Christians. 

3.  Sloth.  A  man  sets  upon  a  duty ;  and,  now,  because  he  can 
but  do  it  easily  nor  quickly,  he  can  not  do  it  at  all.  A  man 
would  have  grace  aetiTe  without  means  ;  and  God  will  not  help 
ID  that  way ;  aad  hence  many  Christians  can  not  cleave  to 
Christ  by  love  or  desire  ;  no,  so  long  as  they  pore  upon  their 
Mtate,  no  encoumgement,  but  turn  the  mind,  and  consider  well 
of  the  love  and  glory  of  Christ,  then  with  Paul,  (2  Cor.  v.  14,) 
"  Christ's  love  constraiueth." 

4.  Judging  that  to  be  the  power  of  grace  at  all  limes,  which 
is  St  sometimes  ;  &  man  has  given  special  occasion  for  the  Lord 
to  leave  liim,  as  the  camp  in  Joshua's  time,  (Josh,  vii.,)  and  he 
thinks  there  is  no  more  power  at  any  time  in  any  man.  For 
then  a  man  sees  all  the  world  can  nut  help,  when  if  Achan  were 
removed,  the  Spirit  of  the  Lord  would  return  again. 

',  That  hereby  a  man  may  have  his  sins  without  trouble  ;  for 
aa  bas  been  troubled,  and  can  not  get  power,  now  he  hears 
there  b  no  such  power  to  be  expected,  he  looks  to  Christ,  and  if 
power  come,  well,  if  not,  saith  he,  it  is  not  my  fault. 

Thirdty.  Those  that  deny  the  evidence  of  it,  the  evil  of  which 
apprehension  I  conceive  to  be  no  less  than  taking  away  that 
Yhkli  is  the  chief,  if  not  only  difference  between  hypocrites  and 
Mints  in  virgin  churches ;  for  so  it  is  made  here.  A  man  saith, 
I  have  Christ,  and  so  have  not  ihey.  I  a^k.  Where  is  the  Spirit  ? 
Ton  have  the  deed,  where  is  the  seal?  You  have  the  testator, 
vliere  i>  the  executor,  (he  spirit  in  you  ?  Tes,  I  have  it ;  it  has 
witnessed  Christ  b  mine. 

Ant.  It  has  witnessed,  but  what  has  it  wrought  ?  Where  ia 
Ibe  power  of  his  death  killing  thy  lusts  ?  Where  ia  the  life  of 
the  Spirit  of  Jesus  in  you  ?  Wliere  is  the  oil  in  your  vessel  ? 
Truly,  I  look  for  the  bridegroom,  but  I  regard  not  that,  neither 
■re  others  to  regard  it  in  way  of  evidence.  Then,  I  say,  the 
eliief  eridence  is  destroyed  in  the  churches.  I  have  known  many 
that  had  assuraocee,  yet  never  saw  them  prove  right,  till  it 


L 


J 


I 


a  though  it  waa  buildiag  on  works  ?    In  s 


■eral  t 


1  they  are 


n  the  truth,  and  to  fall 
jen  there  bo  tliat  fall 
1  and  from  him  i  and, 


I 


r  l./An  aptneaa  in  men's  hearts  b 
from  one  extreme  to  another.  Manj  n 
ehort  of  Christ,  and  the  grace  of  God  in 
from  their  loose,  profane  life,  fall  to  duties,  and  imitate  God's 
people ;  and  then,  when  they  have  got  credit  with  good  people, 
they  judge  well  of  them.  And  having  made  their  peaee  hereby 
with  conscience,  and  not  with  God,  the  Judge,  never  look  after 
the  saving  knowledge  of,  and  fellowship  with,  and  life  from,  the 

E'^  "Td  Jesus.  Now,  because  men  rest  on  this,  these  duties  are  no 
dence ;  hence  none  are  at  all.  j  The  Corinthiana  first  mourned 
for  the  incestuous  person  ;  and,  when  cast  out,  wanted  pity 
toward  him.  Calvin  preached  agtunst  holidays,  hence  intrenched 
u]X)n  the  Lord's  day.  Some  of  the  separation  see  many  churches 
where  they  have  become  corrupt,  hence  make  them  all  no  churches. 
A  man  is  apt  to  think.  Because  I  have  rested  on  myself,  and 
found  those  signs  which  now  are  not  sound,  hence  others  do  go 
loo.  And  I  believe  divers  books  have  occasioned  it,  which  give 
signs  that  will  not  hold  without  a  fuller  explication  of  them. 

2.  The  apostasy  of  eminent  professors,  who  have  been  deceived 
in  their  evidencing  thus.  And  truly  it  would  make  one  think 
the  honesty  of  the  world  is  but  a  fashion,  and  no  evidence  of  any 
good  estate ;  hence  men  say  you  have  joy,  so  had  the  atony 
ground ;  you  arc  blameless  and  strict,  so  was  Paul  a  Pharisee  i 
and  Satan  hereby  shakes  many  a  soul.  Hence  the  apostle  cornea 
in,  (Heb.  vi.  9,}  and  speaks  of  better  things,  and  things  that 
accompany  salvation,  and  these  should  you  follow.  Hymeneus 
and  Philelus  fell  both.  2  Tim.  ii.  18-21 .  Tet  purge  yourselves, 
and  you  shall  be  vessels  of  honor  for  the  Master's  use. 

3.  Corrupt  experience.     It  may  be  a  man  walks  so  loosely, 
without  feor,  or  life,  or  love,  that  the  Loi-d  leaves  him,  and  be 
can  see  no  clear  thorough  work  ;  sometimes  has  pangs  and  then 
hopes  ;  sometime  dead,  then  doubts.     Hence;  being  vexed  bere, 
and  finding  no  peace,  if  he  find  it  any  other  way  than  this,  there 
he  rests.     As  it  is  observed  with  men,  clothes  bide  their  shame: 
but  when  dead,  their  face  is  also  covered,  all  their  glory  being  i 
then  gone.     Ho  some  glory  of  God  appears  here ;  but  when  J 
Cliristions  are  dend,  they  cover  this  ;  I  will  look  no  more  to  iVl 
all  the  glory  of  it  is  now  gone,  and  here  lies  a  deceit  to  lovej 
Christ  for  freeing  mo  from  this  w;iy  of  evidencing. 

4.  A  heart  that  never  fell  die  bitterness  and  bondage  of  s 


I 


THE  TEN 

"  the  greatest  evil.     Take  s  man  full  of  fears  of  wratli ;  0,  now 
I       *»orw]ce  is  Lis  chiefest  good,  and  he  will  account  it  so;  but  if 
tnr  God  did  load  the  bouI  witU  sin,  e  contra,  you  will  account 
of  delirerance  from  this  highly ;  nay,  a  promise  he  will  do,  it  ia 
fnet;  but  Ut  be  feeling  those  sinews  of  sin  cmck,  0,  it  ia  the 
joy  of  heaven  that  now  fills  that  heart  l/Tbe  greatest  evil  m\ 
God's  eyes  is  sin ;  the  greatest  good  we  have  is  redemption  from 
it  by  a  mighty  hand,  i  Now,  not  so  much  as  to  account  of  tliisj 
fcighly,  this  is  hard.    Thus  I  have  left  these  things  to  be  thought 
of;  I  can  not  avoid  it,  it  lies  in  my  text ;  and  the  rather,  because 
of  that  scripture  abused,  "  If  any  say,  Lo,  here  is  Christ,  or 
there,  beUeve  it  not,"  L  e.,  by  signs ;  or,  in  a  wilderness,  i.  e., 
ia  a  sorrowful  estate ;  or,  in  the  privy  chambers  in  frames  of 
heart,  believe  it  not  neither.     Take  heed  you  do  not  wrest  scrip- 
tures thus.     It  is  said,  "  Esau  hated  Jacob  for  the  blessing." 
Gen.  xxvii.  41.     This  Spirit  of  grace  is  the  blessing  which 
siunts  acconnt  as  the  evidence  of  the  dearest  love;  to  separate 
from  churches,  from  messengers  of  God,  for  this  will  yield  you 
sorrow  enough  one  day.     I  tell  you,  you  shall  not  be  found 
"  lighters  against  men,  but  against  God,"  and  the  Spirit  of  his 
grace,  and  the  life  of  him  who  lives  in  heaven  for  us.    Take 
heed  you  forget  not  oil  in  your  vessels. 

Fourthly.  Those  that  acknowledge  in  their  judgments  all  these 
things,  but  deny  it  in  their  lives ;  regard  not  the  having  this 
principle  of  life,  and  have  peace  in  tins,  from  a  double  ground. 

1.  By  a  fruitless  faith,  which  hangs  on  Christ;  but  never 
receives  nor  brings  in  this  principle,  aa  those,  John  ii.  24,  35 ; 
and  hence,  though  they  receive  none,  yet  they  hang  on  him. 
And  BO  their  faith,  like  a  bucket  without  a  bottom,  draws  up 
nothing. 

2.  A  form  of  godliness  before  men.  If  a  man  should  neither 
speak  well,  nor  pray,  etc,  lie  would  have  no  love,  no  respect, 
no  receiving  into  church ;  but  he  can  not  do  it  with  life,  and 
hence  a  form  contents  him,  and  there  rests.  So  that  now,  if 
conscience  troubles,  and  says.  Those  duties  arc  done  with  no  life 
of  Ctuist  and  Spirit,  he  answers,  Yet  i  go  to  Christ.  If  this  be 
bU.  why  do  you  not  cast  off  your  form?  0,  then,  I  should  have 
no  love  from  men  I  O,  this  life  of  Christ  is  not  prized,  till,  with 
those  virgins,  they  feel  tLe  want  of  it,  and  it  is  too  late,  know  this 
will  be  your  woe  at  lost.  Look  upon  thy  dead  soul ;  all  the  glory 
is  gone ;  and  wait  upon  the  word,  that  the  Lord  may  make  thee 
live.  Could  you  know  this  well  of  water  and  ask,  he  would  give 
it  yon.  O,  beg  for  it,  then,  aa  for  your  life.  Only  seek  it  in 
Christ,  and  so  from  Christ. 

24  • 


ff 

I 


Sectios    IV, 

j  ^«  4.  Of  Tn«i.  We  live  in  a  country  whidi  hnth  goodly 
■  trappings,  rich  hangings, glorious  profesiion, burning  lamps:  and. 
hence  many  think  themselves  rich,  when,  indeed,  poor ;  tnnnj'i'.j 
look  to  meet  the  bridegroom,  when,  indeed,  thej  shall  be  shAi 
out  from  the  fellowship  of  the  bridcgnxim.  How  shall  I  know  ' 
tbat?  That  all  my  sorrows,  prayers,  reformation,  profession,  ts 
but  a  paint,  an  appearance,  a  fashion,  a  church  crail,  which  will 
stand  me  in  no  stead  when  the  Lord  shall  appear,  who  shall 
judge  the  secrets  of  all  hearts,  by  the  word  you  hear  this  day; 
try  it,  therefore,  by  this  rule,  does  it  come  from  a  principle  of 
I  life  or  no  ?  Your  lamii  bunts,  but  look  what  is  in  your  Te^el 
V that  feeds  this  flame,  f  Thai,  as  our  div-ines  speak,  how  the  dis- 
ciples could  do  greater  works  than  Clirist,  and  others  wrought 
miracles  besides  Clu-ist;  how,  then,  do  they  prove  that  he 
Christ  ?  It  is  answered,  in  all  his  miraculous  works  we  are  to 
consider  not  only  qiiid  ffcit,  i.  e.,  what  he  did,  but  qua  nrtaU 
feeit,  from  what  power  he  did.  The  apostles  and  others  did 
miracles,  but  it  was  altena  virtute  ;  Christ  did  them,  bat  it  wag 
propria  virtute.  So  many  an  unsound  heart,  he  may  do  greats 
worits  than  saints,  and  his  tump  bum  brighter.  Thcrctbre,  in 
this  case,  we  are  not  to  look  so  mucli  to  what  is  done,  as  from 
what  power  and  principle  it  is  done ;  for  therein  the  best  hypocrite 
ever,  fails.  We  shall  ever  observe  in  some  beasts  there  am 
vmbra  rattonis,  yet  there  is  no  rational  soul,  nor  any  wise  man 
will  believe  that  their  acts  proceed  from  such  a  principle ;  SO' 
there  are  shadows  of  the  power  of  gi'ace  in  a  carnal  heart,  and- 
yet  no  judicious  Christian  will  say  they  come  from  an  inwarj, 
soul  or  principle  of  Ufe.  Consider,  therefore,  wiiether  (here 
this  principle  or  no ;  you  see  there  is  profession,  you  have  • 
name  to  live  in  the  judgment  of  all  the  church,  but  search  your 
hearts,  and  see  from  what  principle  it  proceeds  ;  for,  if  this  bs^ 
nranting,  all  is  nothing,  j  As  he  tbat  had  beer  given  him,  wheaj 
milk  and  wine  and  sugar  were  put  into  it  to  mend  it,  said,  tha 
wine  is  good,  and  the  milk  is  good,  but  the  beer  is  bad  ;  so  pro* 
I  fession,  affection  is  good,  but  the  heart,  Uie  man,  is  bad;/{Jert 
iL  22,}  "  Though  thou  wash  thee  with  nitre,  tliy  sin  is  raarkei- 
before  the  Lonl."  And  tlial  the  trial  may  be  full  and  lair, 
shall  show  negiitively  the  several  sorts  of  men  that  act 

inward  principle,  yet  carry  it  out  as  though  the  bitt^imi 
"  aaill  was  past,  and  the  bridegroom  theirs. 
I  When  a  man's  principlL'  is  nothing  but  the  |K>wer  of  created' 


of  (koilk  w 
I       lAWhei 


THE  TEN   VIRGINS.  283 

nature  expressing  itself,  and  setting  the  best  face  forward,  in  the 
gilded  rottenness  of  some  moral  performances,  wherein  a  man 
saith  he  does  what  he  can ;  for  there  is  this  principle  in  most  of 
men,  a  desire  to  be  saved ;  nature  saith  so ;  and  according  to  the 
intention  of  this  desire,  so  according  men  will  do  more  or  less ; 
and  hereupon  soothe  up  themselves,  when  they  see  thej  can  not  i 
do  as  others  do,  or  as  the  Lord  commands,  I  do  as  well  as  I  can.  J 
Naj,  when  condemned  bj  the  word  which  mepts  them,  I  do  as 
weU  as  I  can,  I  believe,  I  repent,  I  pray,  I  njmember  the  word, 
I  do  as  well  as  I  can ;  and  so  they  hope  God  accepts  of  that ; 
and  diOQgh  I  believe  no  man  but  may  be  hired  to  do  more  than 
be  does,  yet  nature  may  do  much.     Hence/ 1  heard  an  Armini^H 
ODce  say,  If  faith  will  not  work  it,  then  set  reason  a-work,  and) 
we  know  how  men  have  been  kings  and  lords  over  their  own 
passions  by  improving  reason,  and  from  some  experience  of  the 
power  of  nature  men  have  come  to  write  large  volumes  in  de- 
fence of  it ;  and  it  is  known  the  Arminians,  though  they  ascribe 
somewhat  to  grace,  and  in  words  all  to  grace,  yet,  indeed,  they 
lay  the  main  stress  of  the  work  upon  a  man's  own  will,  and  the  i 
royalty  and  sovereignty  of  that  liberty.     But  to  leave  them,  and] 
to  come  to  ourselves,  is  it  not  a  common  thing  for  men  to  make 
lies  their  refuge,  and  to  say,  I  was  in  a  woful  condition  once, 
and  never  looked  after  God  ;  but  now  I  bless  the  Lord  it  is  oth- 
erwise with  me  ?     How  ?     Now  I  believe,  repent,  etc.     And  so 
I  confess  all  I  do  is  full  of  weaknesses,  yet  I  do  what  I  can ; 
«nd  thus  they  are  like  to  men  that  have  old  garments  new 
dressed,  they  have  made  them  as  good  as  they  can ;  and  like  the 
yonng  man,  (Luke  xviii.  21,)  ^^All  these  things  have  I  done 
from  my  youth ;  yet  one  thing  was  wanting,  which  was  to  for- 
sake all,  and  so  himself,  that  the  disciples  said.  Who  then  can 
be  saved  ?  with  man  it  is  impossible,  but  with  Grod  all  things  are 
possible." 

You  say  you  do  as  much  as  you  can ;  I  say  do  so,  but  it  is 
im[K)6sible  for  man  from  any  strength  of  man,  and  you  have  no 
more  yet ;  (John  i.  13,)  "  Bom  again,  not  of  the  will  of  man, 
but  of  Grod."  There  is  in  some  men  a  birth,  like  to  the  new 
birth,  which  is  of  the  will  and  power  of  man ;  but,  O,  this  is  not 
this  inward  principle  which  the  almighty  power  of  Grod  creates ; 
and  therefore  know  it,  if  you  get  no^other  oil  in  your  lamps,  you 
shall  never  meet  the  bridegroom.  / 

2.  When  a  man's  principle  is  the  power  of  holy  example, 
whereby  many  a  one  is  drawn  to  do  more  than  otherwise  he 
would.  Many  men  think  for  a  while  as  that  man  spake  ;  men 
talk  of  being  worth  thousands,  I  would  fain  see  the  men,  minis- 


ters  preach  and  others  Rpenk  well,  we  must  do  thU  and  that.  (wP 
I  would  liiiD  see  th<;  men  thnt  do  it.  flow,  it  somctimeii  fidlt 
out  that  the  Lord  Eets  before  men's  eyes  some  patlcrn  Chri^ 
tiuna ;  hereupon  tliey  think  thus :  Here  are  two  eontnuy  wajSi  ^ 
they  can  not  both  lead  to  heaven,  their  way  is  better  tium  mine, 
and  doubtless  leads  to  life  ;  mine  doth  not,  titerefore  let  me  live 
like  them.  And  henee  there  shall  not  be  any  feat  hut  they  will 
be  at  it,  not  a  sermon  near  but  they  will  go  wet  and  dry  to  be»r 
.it,  nor  any  duty  in  family  but  they  will  imitate  it.  and  hence  read 
and  learn,  that  they  may  be  like  them.  No  Christians  in  the 
couniiy  hated  but  they  will  love  them,  nor  ceremonies  cast  off 
but  they  will  abhor  thera ;  and  hence  they  reflect  upon  their  pat- 
terns, and  tliink  their  estate  safe,  because  they  ore  as  good  as  a 
Christian's  outside.  And  hence/  like  some  dead  cattle,  there  is 
I  notliing  good  but  their  skin,  so  there  is  nothing  good  in  these  but 
I  their  imitating  outside.  /  Thus  it  was  with  Joash  while  Jehojada 
lived.  2  Chron.  xxiv.  nence  he  fell  like  ivy  with  the  oak,  when 
God  cut  him  down.  Thus  it  was  with  these  five  foolish  virgins ; 
a  man  may  follow  good  examples,  but  not  rest  in  hare  imitation 
of  them.  And  hence  a  blessed  man  ie  described  (Ps.  i.)  nega- 
tively, from  not  imitating  the  wicked,  not  from  imitating  the 
good ;  because  good  men  may  be  in  many  things  ill  examples, 
and  it  ever  proves  bo  in  these  men  that  have  no  more  than 
thia  principle ;  hence,  if  they  be  loose  in  their  tongues,  or  on 
the  Sabbath,  their  plea  is,  they  arc  like  imto  them.  And  hence 
come  all  your  acquired  excellencies;  a  man  is  an  inulating 
creature,  led  by  example,  and  a  carnal  man,  out  of  the  heart 
of  hypocrisy  in  himself,  will  imitate  tlie  divine  nature  which  is 
in  another ;  and  hence  men  not  only  fake  up  sucii  practices, 
but  such  opinions  only,  because  such  and  such  are  of  that  mind. 
And  men  change  practices  and  opinions  as  examples  do  change  ; 
in  Joshua's  time,  great  reformation  ;  ho  no  sooner  died,  hut  all 
fell  off  again ;  then  they  were  for  purity  of  ordinances  and  God's 
worship,  now  they  serve  Baalim.  0,  consider,  here  in  an  out- 
ward, but  no  inward  principle. 

3,  Those  whose  principle  is  nothing  hut  external  applause  and 
praise  of  men,  and  this  will  carry  a  man  beyond  aU  the  best 
examples ;  nay,  sometime  to  be  singular  and  a  man  alone ;  a 
Pharisee's  trumpet  shall  be  heanl  to  tlie  town's  end,  while  sim- 
pUcity  walks  through  the  town  unseen.  Hence  a  man  will  some- 
times covertly  commend  himself,  and  myself  ever  comes  in,  and 
tells  you  a  long  story  of  conversion,  and  a  hundred  lo  one  if 
some  lie  or  other  slip  not  out  with  it.  Why,  the  secret  meaning 
ii,  I  pray  admire  me ;  hence  complain  of  wants  and  weaknesses  ; 


TiiE  TEN  Tinciss.  283 

pw,  think  what  a  brokcn-bcarled  Christian  I  am  ;  and  hence, 
tfronifon«d, ihey  complain,  if  not,  they  will  comfort  themselves; 
Ii'DccmaDy  lil't  upej-esand  hands, and  fetch  deep  sighs  in  pniyer, 
niiDember  and  note  eemions,  look  now  what  a  gift  I  have  i  hence, 
if  jwi  come  to  llieir  companj,  they  will  have  so  many  good  worda 
u  may  make  you'lhink  well  of  them,  and  then  the  market  ia  al- 
most doue  with  them ;  hence  men  forsake  their  friends,  and  tram- 
ple Dnder  foot  the  scorns  of  the  world,  they  have  credit  elst> 
rtere.     To  maintain  their  interest  in  the  love  of  godly  men 
ihey  will  suflcr  much  ;  hence  men  in  the  ministry  pray  for  grace 
to  beastify  and  perfect  their  parts,  that  so  they  may  preach,  and 
convert,  and  have  credit ;  hence  men  meditate  new  light,  and 
profess  deep  things  that  few  know,  that  men  may  worship  tlie 
rising  san;  hence  the  Lord  ia  neglecled  secretly,  yet  honored 
openly,  because  there  is  no  wind  in  their  chambers  to  blow  their 
■ails,  and,  therefore,  there  tliey  stand  still ;  heove  many  men  keep 
their  profession  when  they  lose  their  affection,  they  have  by  the 
one  a  name  to  live,  and  Uiat  is  enough,  though  their  hearts  be 
dead ;  and  hence  so  long  as  you  love  or  commend  them,  so  long 
they  love  3rou,  but  if  not.  they  will  forsake  you ;  tbey  were  warm 
only  by  another's  fire,  and  hence,  having  no  principle  of  life 
within,  soon  grow  dead.     This  is  the  water  that  turns  a  Phari- 
see's mill,  and  the  Lord  pnsselh  a  heavy  doom,  "  You  have  your 
reward."     I  have  wondered  that  the  opinion  of  men,  nay,  dream 
of  men's  thoughts,  should  act  men ;  only  it  is  a  curse  of  God, 
that,  when  men  despise  his  honor,  the  greatest  good,  they  shall 
be  fed  with  the  basest  good.^ 

4.  Those  whose  principle  is  nothing  else  but  their  own  gain 
of  outward  blessings.  Many  there  be  that  make  not  their  honor 
so  much  as  their  bellies  their  gods,  and  they  rule  them,  (Phil.  iii. 
19  -.JP  hence  the  shopkeeper  will  give  good  words  when  he  sells  his 
KoauBodity,  he  should  lose  much  of  his  custom  else ;  and  hence 
tbe  minister  preacheth  conscionably  that  bis  gain  may  come  in. 
1  Thesft.  ii.  4, 5,  Hence  people  would  be  as  good  as  the  best,  they 
can  not  get  a  lot  in  all  tbe  country  else.  Hence  a  man  is  some- 
time content  to  forsake  all  for  Christ,  that  he  may  make  a  booty 
of  Christ,  as  Judas  did.  Hence,  when  Christ  feeds  them  with 
Imtcs,  then  the  people  will  make  him  a  kmg,  (John  vi.,)  though 
afterward  they  cry.  Crucify  him.  So  men  deal  with  Christ  as  the 
aoUiers  did  that  caught  )iim,  tliat  they  might  strip  him  of  hia 
gannentA.  And  hence/many  men,  if  they  see  sorrowi 
Miending  them,  if  they  attend  on  Christ,  forsake  t 
upon  our  own  hind ;  many,  so  long  as  they  could  enjoy  C 
Ctir  weather,  cry  out  of  ceremonies,  and  profaning  o' 


S88  THE    TARABLB   OF 

Ifjet  this  not  being  to  be  liad,  creep  to  ihem,  and  read  the  book 
jlbr  profaning  thureof.  Many  shadows  have  been  seen  since  our 
Bun  bath  rjaea  liere,  and  this  way  they  looked  ;  but  viewing  other 
men's  wants,  and  fearing  iheir  own  losses,  and  conceiving  th^ 
may  meet  with  Masaab  in  tliia  wilderness,  refuse  to  follow.  And ' 
;  lest  this  should  seem  to  be  the  cause,  cry  out,  we  are  separatisl^ 
or  strongly  possess  themselves  against  all  relations ;  there  is 
living  at  all  here^ 

Lookbut  at  home  ;  howraanydoves  (that  prove  but  ravens, 

live  on  the  prey)  come  hither  to  our  windows,  and  have  followed' 

Christ  to  this  world's  end ;  when  he  fed  them  with  loaves,  they 

,  made  him  tlteir  king ;  but  now  he  hath  token  away  what  once 

( they  desired,  because  there  is  better  bread  to  be  labored  for  j  now 

they  forsake  him,  and  live  on  the  spoil.     This  is  no  inward  prin- 

ii  cipte.     And  hence,/when  men's  expenses  for  Christ  exceed  their 

I  receipts  from  Christ,  they  cease  spending,  and  fall  in  the  bigb- 

?  way  to  begging  at  the  door  of  the  world. 

6.  Thoao  whose  principle  is  nothing  else  but  the  strength  of 
natural  conscience,  which  will  set  men  a-doing,  when  they  have 
neither  praise  from  men  nor  gain  from  Christ  for  their  labor. 
For  the  Lord  deals  with  some  men  as  the  Komana  did  with 
some  of  their  prisoners ;  they  would  chain  a  prisoner  and  his 
keeper  together,  and  let  them  go  up  and  down  ;  so  God  chains 
many  a  poor  prisoner  of  hell  and  his  conscience  together,  and 
lets  them  go  together.  And  hence  many  a  man  keeps  peace  vnth 
his  conscience,  and  can  not  give  it  the  shp  for  all  the  world  heaped 
up  with  gold,  as  Balaam  said. 

Now,  there  are  two  things  in  a  nataral  coiucience.  Bom.' 
ii.  15. 

1.  To  accuse  ;  hence  a  man  dares  not  omit  prayer,  dares  nol 
commit  a  ain  he  has  a  mind  to ;  conscience  would  then  roar. 
Hence  many  keep  constantly  set  duties  in  private,  and  tremble 
at  small  sins  ;  not  because  they  take  any  delight  in  the  one,  or 
are  wewy  of  the  other,  but  because  they  are  ever  under  the  eye 
of  this  judge. 

2.  To  excuse,  and  to  give  much  sweetness  when  a  man  foLr- 
Iowa  the  dictates  thereof;  hence  a  man,  though  carnal,  will  die 
for  his  religion,  and  that  with  some  cheerfulness,  because  con- 
science cheers  within,  and  sings  hira  asleep  in  tronble.  And 
hence  a  man  will  cry  out  of  all  the  glorious  hypocrisies  of  men, 
because  to  walk  according  to  conscience  is  sweeter  to  him.  And 
hence  a  man  comforts  himself.  It  is  my  conscience ;  (Mark  xit^ 
33,)  to  love  God  "  is  better  than  burnt-offerings."  Hence 
man  will  profit  exceedingly  in  what  he  holds,  (GaL  1.  14,) 


I 


THE  TKX   TIRfilSS. 


csme  kaIoiu  for  it  for  conscience ;  and  ynt  this  ia  but  a  prin- 
ciple of  nature,  not  an  inward  princi|)lc  of  life,  wliose  property 
is  to  aeelt  the  subversion  of  corrupt  nature,  aa  natural  conscience 
Bcelu  the  gamieliing  of  it  and  the  actions  thereof. 

6.  Those  vhose  principle  is  the  fear  of  death  and  hell ;  raised 
not  BO  much  by  the  power  of  conscience  aa  by  the  power  of  the 
Word.  And  hence  come  complaints  n1x)ut  a  man's  estate  ;  that 
•  man  can  have  no  rest  by  all  duties  that  he  has  done,  or  doth. 
Hence  following  of  the  means,  running  to  the  best  ministry, 
mooming  and  lamenting  and  confessing  sin  ;  (]tlatt.  iii.  7,)  "O 
geoeralioa  of  vipers,"  etc  And  hence  prizing  of  favor  and 
comfort.  Ps.  Ixsviii.  34,  85.  Hence  many  do  take  this  for  their 
oonTersion,  and  say,  I  heard  such  a  minister  at  such  a  time,  and 
iheii  I  cried  out  I  was  damned,  and  thought  1  saw  the  devil ; 
yea,  and  to  hell  you  may  for  all  this,  if  no  other  principle.  In- 
deed, there  is  this  fear  in  the  elect,  but  drives  them  to  the  ark, 
as  Noah  ;  but  those,  when  their  fear  is  over,  they  fall  to  fight 
against  the  Lord. 

7.  Those  whose  principle  is  nothing  else  but  the  immediate 
sclings  of  the  Spirit  of  God  upon  tliem.  For  sometime  the 
Spirit  of  God  comes  upon  men  as  light  shines  on  the  mud  wall, 
yet  dwells  not  there  aa  in  the  sun.  And  hence  many  apeak, 
pray,  prophesy  admirably,  as  Balaam.  Num.  xiiv.  3,  4.  Many 
men,  like  carters,  bring  others'  goods  that  are  not  possessors  of 
them.  Now,  these  are,  1.  External  enlargements.  And  hence  * 
num  doth  many  thinga  which  be  bos  no  inward  power  to  per- 
form ;  the  Spirit  ia  there  assisting ;  hence  be  can  not  do  so  at 
another  time,  but  it  is  the  Spirit  only  aseisting.  And  hence  a 
man  may  have  abundance  of  knowledge,  and  he  not  affected 
with  it;  he  may  Lire  and  pray  with  applause  of  men,  others 
wisti  they  were  Uke  him.  yet  live  without  love,  and  speal;  without 
feeliag,  and  do  without  life ;  hence  men  leave  themselves  bere. 
S.  lateraal  pangs.  The  Spirit  of  God  begets  some  inward  grief, 
eapecially  when  outward  evils  press,  Ihcn  inward  Hashes  and  de- 
■ircs,  but  they  are  soon  done.  There  ia  no  spring,  no  principle 
within.  What  the  difference  b  between  saints'  uneveimess  and 
lUi  isconctancy  you  shall  hear  hereuiler;  yet  these  ice  wrce- 
ifingB  of  spirit  not  yet  conquering,  and  hence  it  pwse;;ae3  not 
the  tool. 

8.  When  men's  principle  is  nothing  eUe  but  common  gifla, 
which  are  inward,  and  abiding  long  in  the  soul.  That  a  man 
DOW  tbiakB  ho  has  grace,  and  sure  signs  of  the  Lord's  love,  and 
bcra  is  fiMtened.  ^Vhen  there  be  two  tilings  wherein  it  appears 
llMn  is  00  mward  principle  :  1.  Thene  giila.  ever  puii  up,  and 


make  a  man  somelhing  in  his  own  eyes.as  the  Corintliian  knowl- 
edge did.  And  manj  u  private  man  tUiaka  liimseLl'  lit  to  be  a 
minister,  nuany  u  minister  better  llian  all  the  parish  besides  ; 
when  F»ul  wua  the  least  of  all  the  saintji.  And  hence  commonly 
they  degenerate  to  pride  and  farm.  2.  Theae  keep  men  stran- 
gers to  Christ  and  the  life  of  failh  ;  they  have  these  afiections, 
yet,  ignorant  of  Clirisl,  take  these  as  signs  of  hid  love,  and  live 
witliout  him.  And  this  is,  indeed^  ttie  inner  principle  which  all 
the  wicked  in  the  world  want ;  there  is  in  true  grace  an  infinite 
drcle.  A  man  by  thirsting  receives,  and  receiving,  thirsts  for 
more.  But  hence  the  Spirit  is  not  poured  out  abundantly  on 
churches,  because  men  shut  it  out  by  shutting  in  and  contenting 
themselves  with  their  common  graces  and  gifts.  Matt.  yii.  29, 
Ezomiiie  if  it  be  thus.     If  so,  — ' 

1.  You  con  not  come  to  the  Lord ;  (John  v.  44,)  "  How  can 
ye  believe  ?  " 

2.  Nor  lo  receive  any  thing  from  the  Lord  if  you  do,  (Jamw 
iv.  3,)  "  when  you  ask  u>  spend  it  on  your  lust,"  when  tiiat  car- 
ries you. 

3.  This  pulls  down  the  kingdom  of  the  Lord  Jesus  when  other 
things  rule  us,  and  not  himself  alone. 

I  4.  Satan  will  have  this  against  you,  as  against  Job,  "  You 

serve  not  the  Lord  for  nought,"  To  what  purpose  are  your  new 
moons,  church  reformations,  if  it  be  thus  ?  Now,  because  it  hath 
been  replied  to  what  was  formerly  said,  that  Christ  was  the  ves- 
sel, not  our  souls,  I  shall,  therefore,  confirm  the  lattex  to  bo  the 
truth  by  these  reasons :  — 

1.  Mystical  places  of  Scripture  are  lo  be  interpreted  by  plain. 
Now,  though  Christ  may  he  the  antitype  of  these  vessels  of  the 
temple,  yet  he  is  not  plainly  sud  to  be  a  vessel;  but  souls  aro 
caUed  so.  Rom.  ix.  23  ;  2  Cor.  iv.  7 ;  AcU  ix.  15.  "  Paul  U  » 
chosen  vesseL"  1  Theas.  iv.  4,  "  We  are  to  possess  our  vessels 
in  holiness."     2  Tim.  ii.  20,  "  Vessels  of  honor." 

2.  The  Spirit  is  not  in  Christ  as  in  a  vessel,  but  as  in  a  foon- 
tiun ;  hence,  (John  iii.  34,)  "  Christ  hath  received  the  Spirit 
without  measure." 

3.  The  foolish  virgins  had  vessels,  because  it  is  said,  "  They 
look  their  lamps,  but  no  oit  with  them."  Their  folly  was  not  in 
not  providing  vessels.  Hence  the  foolish  virgins  did  not  afler- 
ward  beg  their  vessels,  but  their  oil. 

I  X  The  wisdom  of  the  wise  did  appear  in  that  they  did  pro- 
Ivide  oil  for  their  vessels.  If,  therefore,  tlie  vessel  be  Christ, 
I  therein  lies  the  wisdom  of  the  wise,  that  ihey  got  the  Spirit  to 
I  put  into  Christ,  and  the  folly  of  the  foolish,  they  got  not  (he 


THE   TEN  TIROIKS.  289 

Spirit  to  pat  into  him.  Or  the  one  got  Christ  Jesus  full  of  the  i 
Spirit,  the  other,  Christ  J^sus  void  of  it  When  whoever  hath  I 
Christ  must  have  in  him  the  fullness  of  the  Spirit  also.         _    J 

5.  The  other  interpretation  crosseth  the  main  scope  of  this 
pait  of  the  parahle,  which  is  to  show  the  difference  between  the 
virgins.  All  professed  Christ,  went  to  meet  the  bridegroom ; 
but  here  was  the  difference,  they  never  looked  for  to  get  the 
Spirit  in  them.  And  this  is  most  suitable  to  men  raised  out  of 
the  dregs  of  Popery,  where  works  being  abolished,  Christ  is 
owned,  and  therein  do  well,  but  herein  fail. 

Thus  you  have  heard  the  use  of  trial  negatively.  What  this 
inward  principle  is  afSrmatively  you  have  generally  heard,  and 
shall  more  particularly  in  the  other  two  doctrines.  Only  this  I 
shall  add,  it  consists  of  two  parts :  — 

1.  Our  life  in  Christ  by  faith. 

2.  Christ's  life  in  us  by  his  Spirit  Faith  empties  the  soul, 
and  looks  upon  it  as  dead,  and  sees  its  life  laid  up  in  Christ ; 
and  hence  forsakes  itself,  and  embraces  the  Lord  of  glory.  SeC' 
ondly.  The  Spirit  comes  and  possesscth  a  forsaken,  empty  house, 
and  there  lives  and  dwells.  Both  these  the  apostle  mentions. 
€ral.  ii.  20 ;  Eph.  iii.  17  ;  John  xv.  4.  As  two  married  together, 
their  souls  live  not  where  they  are,  but  in  each  other.  The  one 
cares  not  how  to  please  herself,  but  her  husband ;  and  e  contra. 
So  that  lest  any  weak  soul  should  be  discouraged,  that  thinks 
there  is  no  principle  of  life,  because  such  a  blind,  empty,  dead 
heart,  wandering  from  God,  etc.  Nay,  when  the  Lord  quickens 
it,  O,  it  is  lost  again.  Nay,  when  quickened,  O,  then,  when-i 
comes  to,  it  is  so  feeble !  I  tell  you  it  must  be  so.  This  makes 
you  lay  up  your  life  in  him ;  this  death  is  your  life.  And  lest 
any  false  heart  should  be  here  deceived  that  saith  he  has  Christ, 
"  If  you  have  not  the  Spirit  of  Christ,  you  are  none  of  his." 
The  saints  have  this  sometime,  their  temple  is  filled  with  glory ; 
and  for  their  general  course  they  are  admirers  of  the  Lord  Je- 
sus, and  account  his  life  to  be  life,  and  all  their  life  beside  to  be 
continual  death.  There  is  not  any  grace  but  they  say,  O  that  I 
had  it! 

Section   V. 

U$e  5.  Of  Exhort.  To  every  man,  as  ever  you  look  to  be  with 
Christ  Jesus  another  day,  get  this  oil  in  your  vessels.  The  Lord 
doth,  in  this  parable,  set  l)efore  your  eyes  the  estate  of  the  purest 
virgin  churches  and  professors  in  the  world,  and  it  is  his  infinite 
love  to  tell  us  beforehand,  before  the  time  be  past,  to  tell  us  that 
many  of  these  shall  be  shut  out  from  the  presence  of  the  Lord 
VOL.  II.  25 


I 


896  TB  

JeguB,  whom  tliemselve^  and  others  ihitik  sliall  not;  and  yet  tUa 
love  would  be  but  litl.le,  unless  the  Lord  hod  made  known  tlie 
cause  or  defect  in  not  getting  oil  to  their  ressel.  O,  consider, 
therefore,  here  you  are  like  to  fail ;  you  that  liave  lain|>8  betorq 
the  cry  and  bridegroom  comes,  acknowledge  Cliriai's  love,  and  be 
overcome  by  it  to  get  oil  in  your  vesaela.  When  Kahab  knew 
that  the  Lord  would  destroy  all  Jericho,  now  b1)g  lays  about  her 
to  preserve  her  life.  What  b  the  means  ?  To  lie  the  scarlM 
thread  at  the  window.  0,  she  would  be  sure  to  get  and  keep 
that  there.  You  know  the  Lord  Jesus  will  come  and  discover 
the  unsound  profession,  and  destroy  the  glory  of  the  world  and 
churches,  too.  It  may  be  ye  have  had  sore  fears,  What  if  be 
should  cut  me  off,  and  cast  me  out,  aa  possibly  he  may!  And  I 
may  as  well  as  eminent  profeHsore.  I  tell  you  none  ever  per- 
ished but  because  of  this.  How  just  had  Rahab's  judgment 
been  if  she  had  refused  lo  get  her  scarlet  tliread  there,  and  yours 
if  now  ye  get  not  your  oil  in  your  veaael  ?  How  many  are  there 
that  have  lived  fairly  and  died  quietly,  and,  when  they  are  dead, 
and  knock,  the  door  is  shut,  tliat  then  wring  their  hands ;  O, 
had  I  but  known  of  this  I  I  would  have  spent  my  care,  and 
etrength,  and  t£ars,  and  thoughts,  how  to  have  filled  my  vessel ; 
bat  I  knew  it  not.  This  time  will  shortly  come;  and  if  you 
know  it  now,  and  do  not  set  upon  it,  what  a  cut  will  this  be  I 
As,  therefore,  the  apostle  exhorts,  ([Ieb.iv.1,)  "  Having  a  prom- 
ise of  entering  into  rest,  fear  lest  you  fall  short  of  it."  I  say  so 
much  more  here,  knowing  how  only  you  shall  enter  into  Christ's 
rest,  fear  lest  you  fall  short  of  this  ;  I  hope  I  shall  not,  I  thank 
Grod  my  course  is  blameless,  spotless ;  I  have  forsaken  the  sins 
of  places  and  pollutions  of  ordinances ;  so  these  were  virgins 
also.  O,  but  my  lamp  burns  as  bright  as  any  man's,  I  know  ;  so 
did  the  foolish  virgins'.  0,  but  they  all  think  well  of  me  ;  so 
were  these  thought  of,  till  the  Lord  swd,  "  I  know  you  not."  0, 
but  I  look  to  Christ,  to  meet  with  him,  and  salvation  from  him  ; 
BO  did  these,  and  yet  were  shut  out  from  Christ.  If  the  Lord 
should  have  said,  it  was  because  they  bad  not  wealth  enough,  nor 
world  enough,  every  man  would  not  have  been  wanting  he«, 
but  would  have  striven  to  have  got  enough  of  that,  though  it  were 
not  to  be  had  ;  but  there  is  enough  in  Christ  to  enrich  yon,  who 
haa  the  Spirit  without  measure  to  do  it.     The  Spirit  may  breathe 

T      JUkimi  1.  Labor  to  feel  and  nioum  under  thy  whole  corrupt- 
I  principles  that  have  acted  thee  hitherto  j  for  many  men  are  sen — 
\  Bible  sometimes  of  some  particular  acta  and  jarrings  of  their" 
^hearts  and  life  with  the  rule,  and  then  they  seek  forgiveness  of^ 


THE   TEN   VIRGINS.  291 

^^^1  grace  against  them,  and  then  they  hope  all  is  well ;  then 
*^ey  do  many  things  and  hear  John  gladly,  and  in  plainness  and 
^^tegrity  of  their  hearts  think  that  all  is  well.  But  still  they  fall 
^lort  of  a  principle  of  life,  because  they  never  felt  a  whole  cor- 
5*upt  principle,  and  how  in  every  thing  it  crosseth  Grod,  not  only 
^n  the  corrupt,  but  most  glorious  actions.  For  aU  men  naturaUy 
'lum  from  being  open  to  secret  enemies,  and  from  being  secret  to  ) 
1)6  subtle  enemies,  and  to  undermine  the  Lord  in  all  they  do.J 
^ow,  many  see  it,  but  not  the  evil  of  it,  nor  mourn  under  it. 
Hence,  the  Lord  never  sends  another  Spirit,  because  they  have 
not  the  spirit  of  heaviness  for  want  of  it.  But  when  a  man  sees 
that  in  every  thing  he  is  carried  and  acted  by  a  principle  of  bit- 
terness against  the  Lord,  and  lives  without  the  Spirit  of  the 
Lord  to  act  him,  the  Lord  is  not  far  from  that  soul  when  he 
feels  this,  and  mourns  before  the  Lord  because  of  this,  and  the 
want  of  that.  1  Kings  viii.  38.  So  Christ  said,  '^  Because  I 
said,  I  go  away,  sorrow  has  fiUed  your  hearts."  John  xvi.  6,  7. 
This  is  the  very  reason  why  saints  have  the  Comforter,  his  ab- 
sence fills  their  hearts  with  sorrow ;  because  when  he  is  gone, 
O,  the  straitness,  vileness  of  a  corrupt  heart !  You  say  it  may 
be.  If  this  be  not  a  right  principle,  what  is  ?  Ans.  To  under- 
mine all  false  works.  O,  therefore,  feel  this  plague  !  If  ever 
(iod  works  this  grace,  feel  you  must  the  want  of  it,  "and  if  you 
do  mourn,  then  you  are  under  it.  And,  O,  mourn,  1.  By  con- 
sidering the  evil  of  it ;  you  can  mourn  after  a  dead  father,  and 
phall  you  not  over  a  dead  heart  ?  2.  To  think  there  should  be  so 
much  Spirit  in  Christ,  and  not  a  drop  for  me.  Is  he  so  angry 
with  me  ?  See,  therefore,  I  pray  you,  that  you  are  led  by  ill 
principles,  or  false  principles.  I  pray,  but  self-love  sets  me 
a-work  ;  I  profess,  but  praise  of  men  acts  me  ;  I  observe  duties  in 
secret,  but  natural  conscience  only  carries  me.  No  surer  sign 
©f  ruin  than  for  the  Lord  to  hide  these  things  from  you ;  nor  of 
love  than  when  he  shows  this,  and  gives  you  not  only  sense  of  some 
one  act,  but  a  spirit  of  heaviness  under  this.  This  empties  the 
vessel,  and  so  makes  us  vessels  of  honor.  Do  not,  therefore,  set 
thyself  so  much  to  do,  as  to  see  where  thy  evil  principle  is  in  all 
thou  dost. 

Means  2.  Repair  now  to  the  fountain  of  life,  for  a  principle 
of  life  from  him,  and  fetch  it  from  him. 

Qmst  What  is  that,  and  how  shall  I  fetch  it  from  him  ? 

Ans.  1.  It  is  not  a  man's  own  striving;  a  man  may  imitate 
nature,  but  can  not  make  nature.  All  the  world  can  not  make 
one  poor  fly.  And  as  it  is  artis  celare  artem,  so  when  he  hath 
clone  he   may  deceive    himself  and  others,  but  nothing   else. 


r 


I9S 

"  Born  not  of  the  will  of  man,"  A  man  is  in  great  d 
coDBcience  for  ein  fast,  fiiar  of  death  for  time  to  come,  una  dow 
he  comes  just  aa  fur  as  ti  deril ;  then  prays,  Lord,  save  me.  and 
now  comes  as  far  as  nature  can  carry  him,  and,  thcr^fore^  is  eased, 
and  now  he  halh  Satan's  black  seal  upon  him,  and  self-flattery 
hath  carried  him  on.     The  fotmtain  of  hfe  is  nol  here. 

2.  It  is  not  the  law ;  it  convineetli  one,  and  be  complains  ;  it 
condemns  another,  and  he  cries  out ;  ii  irritates  another,  and  he 
falls  to  do  what  lie  can ;  but  the  law  can  not  give  life.  GaL 
ill.  21. 

3.  It  is  not  bore  ordinances,  which  are  of  themselves  bat 
husks,  and  shells,  and  empty  pipes.  Witness  the  cries  of  many 
a  man  Sabbath  afYer  Sabbath,  no  life,  and  that  for  a  long  time ; 
nay,  he  grows  worse. 

i.  It  is  not  God,  simply  considered,  lie  is,  indeed,  the  foun- 
tain of  life,  but  sin  has  sealed  that  fountain  ;  hence  many  a  one 
goes  to  him,  and  departs  from  him  with  frowns. 

5.  Where  is  life,  then?  In  Christ.  I  know  he  is  Lord 
and  Prince  of  life.  Yet  consider,  aa  God  man,  no  life  is  in  him 
for  you,  as  to  be  communicated  to  you.  Where  then?  It  is  in 
the  blood  and  death  of  the  Lord  of  life.  You  are  ready  to  un- 
dervalue this  life.  O,  consider  what  it  must  cost  the  Son  of  God, 
and  where  it  must  lie ;  (Hob.  ii.  14,)  "  If  bulls'  and  goats'  blood 
washed  the  flesh,  much  more  this  blood,"  etc.  Many  a  man  feeb 
a  blind,  dead  heart,  and  all  duties  dead  ;  and  hence  uses  many 
persuasions  to  himself,  yet  they  continue  so  still,  because  he  never 
looks  to  this  blood.  There  ia  this  excellency  in  Clirist's  blood, 
not  only  to  cleanse  from  guilt  and  power  of  sin,  bnt  from  dead 
works,  and  none  else  can.  Now,  therefore,  repair  hither  for  it ; 
know  what  your  lives  will  and  must  cost. 

Now,  how  shall  this  bo  done  ?  J 

Ant.  1.  Prize  this  blood,  and  satisfy  thy  soul  with  it,  choose 
it,  and  rest  in  it,  in  the  Lord  himself  a.s  sufficient ;  (John  vi.  .'>3,} 
"  Except  yo  eat  and  drink,"  etc :  many  account  it  a  commoB^ 
thing ;  you  receive  it  not  then,  but  trample  it  nnder  yonr  feet| 
many  esteem  of  it,  but  they  feel  not  themselves  with  it,  nor  quieC 
their  hearts  with  life  there  first )  and  hence  it  falls  out  thus. 

2.  Keep  this  rule.  Content  not   thyself  with  that  measuM 
which  tliou  hast  from  Chrint.  but  he  thankful  for  it,  and  fallii  ' 
short,  call  ever  for  more  ;  but  satiate  thyself  with  ihal  which 
in  Christ. 

If  thou  canst  not  do  this,  if  it  is  beyond  thy  strength,  thi 
consider  Christ  has  words  of  life.  John  vi.  0,  beg  for  that,  ai 
for  those  words,  "  Hear  what  the  Lord  will  say."  1'6.  li.  8.     Yi 


THE  TEN   VIRGINS.  293 

can  not  see  nor  come  to  Christ ;  then,  "  Hear  and  your  souls 
Bhall  live."  Who  knows  what  the  Lord  may  do  ?  It  is  not  pos- 
sible for  man  to  do  it,  but  the  Lord  Jesus  may  and  can. 

O,  then,  you  that  have  this  principle,  let  all  your  actions  issue 
and  spring  from  hence.  As  Paul  exhorted  Timothy,  "  Stir  up 
that  gift  that  is  in  thee."  '*  Up,  Deborah,  up.  Awake,  harp  and 
lute,"  saith  David.  /  Do  not  say,  I  can  do  nothing,  and  so  the] 
Lord  must  do  all ;  do  not  say,  I  have  a  dead  heart,  and  can  d< 
nothing,  but  stir  it  up.  It  was  the  Lord's  complaint ;  (Is.  Ixiv.l 
7,)  "  None  took  hold  of  the  Lord,  nor  stirred  up  himself"  to  that! 
end.  It  may  be  some  of  you  have  some  strength.  O,  put  it' 
forth.  (  I  know  all  sU'ength  is  from  Clirist,  but  there  is  a  perma-i 
nent  strength  in  you/  You  are  not  dead  to  act ;  you  wrong  the 
Lord  and  his  grace  if  you  think  so.  As  it  is  a  heavy  sin  to  shutj 
up  and  imprison  natural  truth,  (Rom.  i.  18,)  so  much  more  the 
power  of  grace.  Others  have  lost  it ;  O,  recover  it.  And  hence 
Paul  prays  for  this  earnestly ;  (Eph.  iii.  15,)  "  The  Lord  strengBP 
en  you  with  might  in  the  inner  man."  And,  therefore,  put  this 
forth  to  act,  and  be  sure  you  act  only  from  the  Spirit  of  grace. 

Quest.  How  shall  I  do  this  ? 

Ans,  1.  Set  the  Lord  Jesus  in  all  his  glory  before  you.  There 
is  that  excellency  of  the  knowledge  of  Christ's  person,  that  it 
makes  us  be  and  live  like  him,  and  according  to  the  propinquity 
of  our  souls  and  eyes  to  Christ,  so  we  are  like  him.  As  it  is 
with  the  sun,  when  it  is  gone  from  the  earth,  there  are  not  so 
much  as  leaves  on  the  trees,  yet  when  it  returns,  the  trees  bring 
forth  fruit  Or  as  it  is  in  heaven,  (1  John  iii.  2,)  so  in  this  life, 
when  we  see  him  in  a  glass.  1  Cor.  iii.  18.  That  look  as  it  is 
with  an  ambitious  man,  when  he  is  in  the  presence  of  men  he 
will  manifest  all  his  excellency ;  nothing  shall  be  done  to  gain 
discredit.  So  if  the  Lord  and  his  life  be  your  excellency,  when 
you  see  Christ  you  will  approve  yourselves  to  him.  See  him, 
therefore,  beholding  and  accepting ;  and  that  grace  you  would 
put  forth,  see  it  in  him ;  it  is  strange  to  see  what  a  stream  of 
spirit  comes  sometimes  this  way. 

2.  Keep  the  remembrance  of  the  exceeding  greatness  of  his 
love  fresh  in  your  minds,  in  that  "  he  has  quickened  you,"  (Eph. 
ii.  4,  5 ;)  and  that  this  life  was  by  his  death.  All  the  flowers  of 
the  field  cast  their  savor  but  for  a  time,  and  then  away  with  them ; 
but  Christ's  love  and  Christ's  death  do  usually  always  breathe  a 
savor  of  life  to  a  sincere  heart  that  never  knew  what  the  sting 
of  death  meant.  2  Cor.  v.  14,  15.  Christ  loves  Christians,  be- 
oause  he  dies  that  we  should  live.  But  how  ?  Because  we  thus 
judged.     God  has  made  man  an  agent  by  counsel.     Now,  some 

2tn 


I 

I 


S94  TnE  rARABLF.  or 


Christiana  go  to  the  Lord  to  help  them,  hut  scl  not  pmjer  c 
faith  a-work,  and  hence  have  no  water  of  life.  Some  do,  bi 
use  not  other  means  to  set  the  understanding  (ihe  mind  of  faithlM 
on  work,  to  quicken  it  up  to  act,  and  bo  would  have  life  hrougfaJ 
in,  but  Dol  by  ihe  right  door ;  an  emptj  vcseel  will  not  be  foF 
of  this  noter  till  now  that  the  mouth  of  the  understanding  it'M 
open.  Now,  many  things  are  to  be  considered  to  act  erery  graoQi  ' 
as  God's  command  and  promise,  eto.  But  this  is  that  which  in 
the  general  quickens  ;  O,  Christ's  love,  which  construns  tlie  soul 
to  live  to  him.  According  as  a  man  thus  receives  from  Chris^ 
BO  he  returns  to  him.  As  it  is  observed,  one  sign  that  when  a 
people  visit  not  their  minister  they  receive  no  good ;  so  here. 
That  is  a  sign  of  a  decaying  Christian,  for  usually  they  that  get 
good  by  Christ,  can  not,  by  their  good  will,  stay  away  from 
Christ  So,  then,  the  soul  will  return  in  all  fruitful  obedience  to 
the  Lord,  when  he  receives  the  sweet  of  the  love  of  the  Lord. 
The  Lord  dolh  me  good,  mothinks,  and  hence  he  foUone  the 
Lord.  Satan  hence  prevails  with  the  heart,  because  of  its  exter- 
nal objects,  and  a  party  within  ;  so  here  Christ  prcvaib,  because 
there  is  a  party  within,  when  external  objects  are  propounded. 
Let  a  man  have  life ;  if  he  have  no  food  he  will  never  live.  If 
bread  he  before  him,  and  he  feed  not  on  it,  and  that  abundantly, 
he  will  never  have  strength ;  so  this  love  of  Clu'ist  in  ns  is  life 
in  us,  and  food  for  us. 

3,  Famish  the  contrary  principle,  tlio  strength  whereof  is  hy 
Bucking  in  the  sweet,  and  receiving  in  carnal  content  from  the 
creature ;  (Rom.  xiii.  14,}  "  Put  on  the  Lord  Jesus,"  his  Spirit, 
his  righteousness,  his  life,  his  graces ;  *'  make  no  provision  for  the 
flesh."  Many  Christians  look  up  to  Christ  in  all  means,  but  can 
do  nothing,  because  they  have  some  dehght  either  in  lawful  or 
unlawful  things,  that  lie  bctwcon  them  and  Christ.  Hence  that 
grows  strong,  the  other  feeble. 

4.  Die  to  all  self-confidence  in  gr.ice  received,  or  sclf-contont- 
ment  with  any  measure  of  it ;  for  thereby  you  stop  the  Spirit; 
for  we  of  ourselves  can  not  think  a  good  thought.  Therefore, 
be  strong  in  Christ,  and  hence,  Epb.  vi.  10-12.  A  man  is  apt 
to  fall  to  a  double  extreme,  to  he  strong  in  the  Lord  without 

tutting  on  graces  ;  and  to  trust  to  them  without  being  strong  in 
H  him.  Com  must  die  before  it  lives ;  so  must  you  ;  and  rest  not 
n  content  with  the  measure  reeeired,  but  look  for  more,  and  henco 
I  be,tlmnkful,  and  say,  It  is  not  I,  but  Christ ;  yet  look  for  more. 
y"T>.  If  no  means  come  lo  give  strength,  consider  sadly  if  ynti 
I  have  not  broken  covenant  with  God,  as  in  Samson's  cjise.  God 
-was  in  covenant  with  him,  but  he  had  broken  it  on  his  part ; 


THE  TEN  VIBQINS.  295 

hence  his  strength  was  gone.  I  know  no  place  that  breeds  men 
of  larger  covenants  than  this  place,  by  sea  and  land,  personal, 
and  especially  church  covenants.  Now,  thy  strength  is  gone« 
Doet  thou  not  live  in  breach  of  covenant  ?  Not  only  it  is  broken, 
hut  you  live  in  it.  You  covenant  to  cleave  to  the  Lord,  or  if 
you  depart,  to  return  soon  again,  but  you  lie  in  your  falls.  Nay, 
your  covenant  and  returning  heals  your  horror  only,  not  your 
sin.  You  covenant  to  love  brethren  dearly,  but  a  little  ofience 
one  gives,  or  hopes  of  a  bigger  lot,  will  tempt  thy  heart  to  leave 
them  to  their  own  shifls.  You  covenant  to  submit  to  officers  in 
the  Lord,  but  some  take  liberty  to  speak  what  they  will,  and 
others  do  what  they  list  To  watch  over  your  brethren,  to  put 
life  in  them,  but  you  grow  a  stranger,  and  it  may  be  see  them  not  I 
once  in  a  quarter,  unless  at  church,  j  But  can  it  be  said  they  are  J 
any  better  for  thee  ?  O,  your  sins  are  double,  and  hence  your 
plagues  of  heart  are  worse  now,  more  hard  to  be  wrought  upon, 
and  hence  sin  and  Satan  lead  you.  Ps.  Ixxviii.  57,  60,  61.  O, 
consider  this  sin,  the  strength  of  God  is  taken  as  captain  of  the 
camp,  that  when  you  cry.  Lord,  help  m^  there  it  is.  But,  alas ! 
it  is  gone  from  you,  and  it  is  in  Satan's  hand,  not  only  your 
strength,  but  God's  strength,  and  the  soul  is  taken  captive.  O, 
therefore,  mourn  for  this,  lest  you  mourn  at  last. 


CHAPTER  XX. 

snoweth  that  there  is  such  a  fullness  or  measure  of 
grace  in  the  heart  of  believers,  which  the  most  re- 
fined hypocrites  never  arise  unto. 

Section  L 

Doct.  3.  That  there  is  a  certain  plenitude,  fullness,  or  full 
measure  of  the  Spirit  of  grace  in  the  hearts  of  the  faithful, 
which  the  most  glorious,  yet  unsound  professors  of  virgin  cliurclios 
want^  and  have  not  in  their  vessels,  but  fall  short  of. 

Just  as  these  foolish  virgins,  they  had  their  lam|>8,  a  burning 
and  shining  profession.  And  had  they  no  more  ?  Yes,  surely ; 
for  their  lamp  how  could  it  burn  but  by  means  of  some  oil? 
They  had  their  wick  touched  and  dipped  in  oil,  some  lif^hter 
strokes  and  superficial  impressions  of  the  S|)irit  I'hey  had  not 
their  vessels  filled  with  oil ;  they  had  not  this  degree  and  full 
measure  of  the  Spirit.  This  they  fell  short  of,  and  herein 
appeared  the  difference,  j  There  are  certain  inward  touche8,\ 


(i, 


296  THE   PARABLE   OP 

an  inward  lighter  dye  of  GoiVs  Spirit,  which  serves  (o  be^et 
tt  eroiDent  proratsion  before  men,  but  never  to  make 
lul  Bineere,  indeed,  befure  the  eyes  of  God.  That  toot, 
ne  naturalists  make  three  or  four  kinds  of  life,  differing 
only  OS  higher  or  lower  degrees  of  lite,  though  not  of  the  same 
4ife;  aa  plnnte  have  a  Tegetalive  life  only  lo  grow,  but  no 
sensitive  to  see ;  becnnse  tieir  forms  are  more  drowned  in  their 
'  matXer;  sensitive  in  beasts,  yet  not  rational;  rational  in  men, 
but  not  angelical,  etc.  So  here,  a  greater  degree  of  the  Spirit's 
working  makes  a  di&erence  in  kind  between  Christian  and 
Christian.  It  is  the  Spirit  that  mokes  a  man  live ;  it  is  the  same 
Si'irii,  by  a  greater  stroke,  makes  a  man  live  the  life  of  God. 
Kpli.  iv,  18.  Yet/tliere  are  two  kinds  of  lives,  a«  far  different 
as  sensitive  and  vegetative ;  and  though  the  rational  has  both, 
yet  it  b  neither  of  both.  So,  though  a  saint  Uvea  the  life  of 
reason  and  morality,  yet  there  is  another  life  he  has,  which  doth 
differ  from  these,  of  a  high  degree,  and  of  another  kind.  I  do 
not  say,  therefore,  that  a  sincere  soul  only  has  a  greater  degree 
of  the  same  grace,  but  that  he  is  diatinguished  by  a  greater  de- 
■  gree  of  gncce  and  working  of  the  Spirit  of  grace  from  an 
[unsound  heart.  Aa  n  man  may  love  another,  but  not  with  a 
/conjugal  love,  here  is  now  a  degree  of  love,  but  not  of  the  same 
/  lov^  for  it  is  not  a  whit  conjugal ;  it  might,  then,  bo  sinful  in 
I  some  men ;  so  it  is  here.  A  man  tliat  has  filled  his  stomach  with 
meat  may  have  Eomc  desire  after  it,  but  not  a  hungry  deure,  not 
in  that  degree ;  hence  not  hungry  ut  aU.  So  "  the  slug^rd 
desires  and  has  not ; "  a  carnal  heart  desires,  and  another  desires 
I  the  Lord  Jeeua  i  a  carnal  sluggish  heart  desires  and  has  not,  but 
\  another  hungers  and  is  tilled ;  he  has  not  any  degree  of  the 
name  hunger.  It  is,  thapcfaia,  granted  there  are  desires,  and 
joys,  and  light,  and  growth  in  false  hearts,  but  there  is  not  that 
fullness  of  joy,  that  fullness  of  light,  that  fullness  of  the  Spirit  I 
which  is  in  the  faithful,  and  here  they  ever  fall  short.     Yet  I 

1.  There  is  not  a  perfect  measure;  nor  the  fullness  that  j 
shall  be  when  our  souls  shall  be  gathered  lu  them  that  are  mads  I 
perfect.  1 

2.  Nor  yet  that  there  is  that  fullness  the  saints  aim  al ;  for  it  I 
is  the  resurrection  Ihey  aim  at.  Phil.  iii.  12-U.  | 

3.  Nor  yet  a  glutting  fullness,  that  men  have  manna  enougli,1 
and  say,  the  main  work  is  wrought,  and  that  is  enough  in 

I    a  fullness  as  satisHes  their  appetite  fron>  longing  lor  mo 
V   which  satisfies  and  quiets  their  conscience  in  regard  of  the  np> 
riglktness  of  their  souls  before  the  Lord, 


THE  TEN  VIRGINS.  297 

Section  n. 

But,  for  the  more  full  and  clear  explication  of  this  point,  I ! 
shall  show  jou  these  three  things :  —  ^ 

1.  That  hypocrites  maj  have  some  inward  touches  of  God's 
Spirit. 

2.  That  the  very  reason  of  their  falseness  is,  because  thej 
have  no  more  than  such  touches  or  strokes. 

3.  That  there  is  a  fullness  the  saints  come  to  which  others 
want. 

To  be  showed,  1.  Positivelj;  2.  Negatively. 
I.  That  hypocrites  may  have  not  only  outward  shows,  but 
some  inward  lighter  strokes  of  Grod's  Spirit ;  as,  — 

1.  Of  the  Spirit  restraining  and  confining,  nay,  benumbing  of 
corruption,  as  Paul  was  blameless;  nay,  he  had  no  mind  nor  will 
to  many  sins ;  nay,  did  not  think  he  had  any  living  contempt 
and  enmity  of  God  in  his  heart.  Hence  (Rom.  vii.  9)  it  is  said, 
"  When  the  command  came,  sin  revived."  Was  it  not  living  be- 
fore ?  Yes ;  but  it  was  asleep,  it  was  benumbed,  like  cold  snakes, 
but  not  killed. 

2.  Of  the  Spirit  preventing  and  exciting  unto  many,  nay,  to 
any  duty  of  the  law  in  general,  and  that  sometime  by  fears  of 
misery  and  terrors  of  the  law,  (Deut.  v.  23 ;)  and  sometime  by 
love  and  mercy  morally  affecting  the  heart ;  (Exod.  xix.  4-6,) 
**  You  have  heard  what  the  Lord  hath  done.  Will  you  now  enter 
into  covenant  ? "  Yes ;  yet  what  is  said  of  them  ?  (Psalm 
Ixxviii.  37,)  "  They  were  false  in  Grod's  covenant" 

3.  There  may  be  some  operative  and  quickening  grace  of  the 
gospel ;  (Heb.  vi.  4,)  "  They  were  enlightened,"  etc. 

4.  There  may  be  some  edifying  and  cooperating  gifts  of  law 
and  gospel,  whereby  a  man  may  not  only  be  useful  and  helpful 
to  some,  but  to  the  church  of  Grod,  as  those  that  did  prophesy  in 
Christ's  name.  And  these  may  be  so  inward,  that  they  think 
themselves  clean  and  sincere ;  as  Abimclcch. 

XL  That  the  reason  of  their  unsoundness  is,  because  they 
have  no  more  than  lighter  strokes  of  God's  Spirit. 

As  I  might  show  in  all  these,  Paul  is  blameless,  yet  far 
enough  from  having  sin  mortified  by  Christ,  and  hence  profess- 
eth,  **  We  did  serve  divers  lusts."  Tit.  iii.  3.  The  Israelites 
cry  out,  they  "  will  do  what  Grod  will  have  them."  Yet,  "  O 
that  there  were  such  a  heart!"  Deut.  v.  29.  They  in  Ileb. 
vi.  "were  enlightened  and  tasted,"  yet  fell.  He,  therefore, 
a^lds,  "  We  are  persuaded  (vor.  9)  better  things  of  you."  They 
did  "  prophesy  in  Christ's  name,"  (Matt.  7,)  yet  "  depart  from 


I 


I 
I 


S98  T 

'  me,  ye  workers  of  iniquity."  But  see  il,  more  particularly, 
Mark  xM,  'iH.  Salth  the  scribe  to  him,  "  To  love  the  L<ord  is 
belter  than  all  buml-ofieringa."  Some  Jens  did  rest  there,  but 
Degtect«d  the  innard  work;  bufthis  man,  the  inward  work  was 
prized  in  hia  judgmeut ;  he  had  both  profession  and  some  auc- 
tion. And  was  he  now  enleretl  into  the  kingdom  of  God  ?  No. 
Here  was  hia  wound  ;  he  fell  short  of  it  some  degrees.  Hence 
it  is  said,  '*  Thou  art  not  far  from  the  kingdom  of  Giod."  So  the 
Israelites,  why  did  not  they  enter  ?  Was  not  the  land  good  ?  O, 
yea !  That  report  the  worst  of  the  apiea  brought.  But  their  . 
hearts  were  not  taken  with  the  goodness  of  it,  as  Caleb's  and 
Joshua's  were.  And  hence  they  were  shut  out.  Num.  xiii.  27, 
and  KIT.  7,  8,  24.  So  it  is  here.  So  an  unsound  heart  may  bo 
enlightened,  as  it  is  there,  Heb.  vi.  4,  5.  But  there  is  a  mar- 
velous light  which  they  never  have;  they  have  not  such  a  de- 
gree. 1  Pet.  ii.  9.  And  heuce,  (Deut.  mix,  Z-4,)  "The  Lord 
has  not  given  you  eyes  to  see  to  this  day."  Did  the  Lord  give 
them  no  eyes  to  see,  no  hearts  to  be  affected  with  what  they  did 
see  ?  Why  came  they,  then,  out  of  Egypt  ?  Why  did  they 
eing  when  they  saw  Pharaoh  drowned  ?  Why.  they  had  not 
such  eyes  and  ench  hearts  as  Moses  had,  not  unto  that  day. 

So  for  turning  to  the  Lord.  Do  not  many  unsound  hearts 
turn  over  a  now  leaf  ?  Do  they  not,  not  only  outwardly,  hut 
inwanlly  too  ?  Where  is  the  flaw,  then  ?  In  the  degree ;  (Jer. 
iii.  10,)  "  Judah  has  not  turned  with  her  whole  heart,  but  treaoh- 
erouflly."  So  there  may  he  some  growth  and  life  in  fabe,  nn- 
Fiound  hearts,  that  may  after  away ;  but  where  is  the  wound  ? 
Look  in  the  parable  of  the  seed ;  some  grew  not  at  all ;  some 
did  grow,  but  not  having  depth  of  earth,  fell  again.  Others  fell 
not  in  persecution,  but  there  were  the  roots  of  thorns  that  choked 
the  seed.  The  good  ground's  seed  came  to  ripeness  and  fullness 
of  fruit,  though  some  in  a  greater  degree  than  olhers  ;  yet  nono 
Bt  all  (no  ripe  fruit)  in  the  rest.  Hence  the  Lord  is  said  to 
"  weigh  the  heart."  Prov.  xvi.  2,  Men  Ihink  they  are  humbledj 
and  do  believe,  but  God  finds  them  too  light,  as  "  Belshazzsr'| 
was  weighed  and  found  too  light"  And  ihuB  it  will  be  » 
the  last  day,  when  Christ  Jesus  shall  appear,  that  all  the  ntoatl 
glorious  profession  of  many  a  man  is,  therefore,  rejected,  I 
found  too  light. 

in.  That  there  is  a  fiiUness  which  the  saints  have,  and  whi 
olhers  fall  short  of,  which  I  shall  show, — 

1,  Positively  and  alIinnatiT«ly  from  what  has  been  said,  (Pro 
xii.  26.)  "  The  righteous  is  more  eicellent ; "  (John  xiv.  ! " 
"  Whom  (he  world  can  not  receive,  because  it  knows  him  i 


i   TEN   1 


200  ■ 

aerate  man  knows,  I 
I,  he  doth  not  only  I 
It  he  dwells  there,  1 
I  death  is  "  to  our-  I 


There  ia  that  Spirit  in  sainta  whicli  no  unregcnerate  n 

hence  desires  not.     Because  he  dwells  in  you,  1 

send  wmo  gifts,  or  work  somewhat  there,  but 

he  tills  the  heart.     Hence  the  end  of  Cliriet's  death  ii 

chase  to  himself  a  peculiar  people,"  (TiL  ii.  14.)  of  s 

epirit,  such  a  holiness  that  only  ttemaelves  know.     So  it  is  that    y* 

which  all  the  prophets  press  to,  to  a  higher  pitch ;  and  hence    ^ 

that  tliarge  of  Joshua,  srii.  5.     And  it  is  a  pecuhar  fruit  of 

election,   (Eph.  i.  4,)  1.  To  be  holy  ;    2.  Before  him ;    3.    In     j 

2.  Negatively.     If  there  should  not  be  such  a  distinguishing    V 
fullness,  — 

1,  Then  the  whole  ministry  of  Christ  is  in  vain,  and  so  de-  \ 
stroye4 ;  for  what  is  the  end  of  that,  that  God  roiseth  up  any  i^ 
ministers  in  the  church,  hut  this,  (Acta  xxvi.  18.)  "to  turn  men 
from  darkness  to  light  ?"  If  tliiS  light  was  only  that  in  Heb.  vi. 
4,  then  the  end  of  the  ministry  was  to  work  hypocrisy.  "And 
from  the  power  of  Satan  to  God  ;  "  there  the  Lord  leaves  Ihem 
not,  "hut  that  they  may  receive  remission  of  sins,"  etc. 

'2.  If  there  should  not  be  tliis  fullness,  most  of  the  promises 
should  be  destroyed,  and  God'a  faithfiilness  fail,  and  the  saints  X 
Ite  deceived.  For  promises  are  made  to  them  that  mourn,  to 
them  that  hunger,  to  them  tliat  believe,  etc.  Now.  many  hypo- 
crites mourn  and  desire,  and  the  stony  ground  believed.  Then 
it  seems  the  promise  is  not  true.  Yes ;  and,  therefore,  there 
must  he  another  kind  of  mourning,  another  and  higher  degree 
of  the  Spirit  of  faith,  etc. ;  i.  e.,  sot  of  the  same  faith,  but  of 
another  kind  of  faith. 

3.  If  not,  then  all  Christians  endeavor  after  a  higher  measure 
of  grace  should  be  destroyed.  For  if  any  man  only  has  Christ 
in  his  eye,  that  he  may  have  him,  I  say  that  is  sweet ;  but  I  eay, 
you  shiJI  never  have  him,  unless  you  receive  him.  0,  but  many 
receive  him,  as  John  ii.  23  ;  yet  Christ  "  committed  not  himself 
to  them,  for  he  saw  what  they  were."  Now,  therefore,  if  you 
regard  not  the  measure,  i.  e.,  such  a  kind  of  receiving  of  him, 
you  will  never  seek  for  it,  pray  for  it,  nor  learn  to  know  it. 
And  hence  it  b  said,  (Prov.  xv.  24,)  "  The  way  of  life  is  above 
to  the  righteous."  If  it  were  not  above,  of  that  height,  he  would 
never  come  over  difficulties  to  it. 

4.  If  not,  there  is  no  true  hope  that  any  man  can  have ;  but 
it  ia  utterly  destroyed  j  (1  John  iii.  3,)  "  lie  that  has  this  hope 
purgeth  himself."  I  am  as  gooil  as  aufh  a  one.  Bui,  as  Christ 
is  pure,  that  is  his  copy  and  his  pattern. 

5.  The  very  people  of  God  are  destroyed  from  having  a  being 


PARA^BLB  OF 


in  the  world,  if  this  measure  makes  not  the  difference.  If  it  be  l 
replied,  Tiie  Lord  JeauB  makes  the  difference, —  it  is  verj-  truef^ 
I  ^ those  that  are  in  covenant,  tliey  liaro  God  to  be  their  God ;  that 
I'  makes  one  difference ;  but  if  there  he  not  some  peculiar  wort:- 
manship  of  the  Spirit  in  them,  then,  though  lliey  luive  God  ifaeir 
God,  yet  the  second  oart  of  the  covenant  is  destroyed  ;  i.  e^ 
they  ere  not  the  Lord's  peculiar  people  tliat  have  more  than 
common  wash-work.  For  we  are  not  oniy  the  Lord's  people  b^ 
choice  and  purchase,  but  by  new  creation  alfio.  la.  Iziv.  7—9. 


H        \  choice  a 


Section  ITT. 


I 


r'^  "ff  '  H""""  —J.  »W  the  sight  of  no  grace  is  no  part  of  i 
Christian's  grace  and  holiness.  The  tire  fuulish  virgins  were 
not  shut  out  beeausc  they  did  not  see  lliey  had  no  oi],  but  b9* 
cause,  wlien  they  did  see  it,  (as  the  Lord  will  make  you  see  H 
first  or  last,)  they  did  not  get  such  a  measure  and  quantity  of 
it  as  mi^ht  till  then*  vessel.     You  may  go  down  lo  hell  with  com- 

.  plaints,  I  have  nothing,  unless  the  eternal  Spirit  work  somcthtif 

(at  last  in  you. 

^''^  l/it  2.  Hence  take  heed  of  quenching  and  limiting  the  Spirit 
of  God,  when  it  is  working  upon  and  breathing  in  your  hearts  at 
any  time,  in  any  means.  Because  you  may  then  fall  short  of 
this  measure  of  it,  and  so  be  shut  out  at  last.  Look  aa  it 
with  the  Israelites,  it  is  said  of  them,  that  '■'  they  could  not  drivS' 
out  the  Canaanites ; "  i.  e.,  they  would  not,  by  reason  of  ihdl?. 
Moth,  imd  hence  they  wore  pricks,  nay,  snares  to  them.  So  '  ' 
Lord  begins  to  work  slrangety  upon  some  men,  but  they 
presently  humble  enough,  and  have  comfort  enough,  and  grac0 
enough,  and  can  not  be  better,  and  hence  God  makes  their  sintl 
snares  and  thorns  to  their  sorrow  and  ruin  afterward.  Na.fi 
beloved,  many  a  one  will  quench  (he  Spirit.  O,  take  heed  of  it  I 
Thus,— 

1.  The  Spirit  not  only  convinccth,  hut  bumbles  his  heart,  a 
shakes  his  spirit  with  fears  of  sin.     Now,  what  should  he  d 
He  should  welcome  it,  and  say,  O  blessed  Spirit,  dost  thou  I 
gin  to  cast  me  down  to  the  dust  for  my  sin,  before  I  am  cast 
hell  for  my  sin  ?     What  wilt  thou  have  me  lo  do  ?     0,  humble'  '■' 
me  more!     Give  me  not  only  an  act  of  heaviness,  but  a  spirit  (^ 
hoaviness.     As  she  said  of  aRliciion,  "  I  pray  God  this  plaster 
may  never  cease  cleaving,  till  healed."     Now,  what  do  manj 
men  ?     Why,  either  game  it,  or  work  it,  or  sleep  it  away.     7" 
young  man  will  not  so  soon  lose  all  his  mirth.     Ibe  man  I 


THE   TEN    VIRGINS,  301      , 

W  Iboagbt  biB  estate  good  bo  long  will  not  believe  it  is  so  witb 
Um  now.  Or,  aa  Solomon  speaks  of  God's  band,  he  grows 
■weary  of  his  chastisement,  and  so  tasis  it  off.  and  catchetii  hold 
OD  Christ  and  comfort,  and  there  stays  before  the  Spirit  baa 
dooe  iUy' 

i.  It  thej  dare  not  shake  it  off  thus  till  the  Spirit  eaaeth,  . 
then  thej  satisfy  themselves  with  some  hopes  the  Lord  gives, 
ud  come  taste  of  his  sweetness,  before  they  are  satisfied  with  it, 
M  those  did,  Heb.  vi.  i,  5.  And  bence,  (Pa.  xc.  14,)  "  O,  satisfy 
u  early  witb  iby  mercy,  that  we  may  rejoice  and  be  glad  all  our 
dtys."    So  satisfied  as  to  Uve  uimii  it.    But  tbey  do  not  Uve  ujion 
11.  As  if  you  should  ask  a  man,  Could  you  be  content  to  be  made 
Ung  Bad  come  from  beggary  ?    Yes  ;  but  be  is  letl  there,  it  is  not 
•Oiond  hence  livesa  beggar  still.    Men  can  not  live  without  their 
liuts.     Yet,  saitb  Christ,  "My  flesh  is  meat  indeed  and  drink 
indeed ; "  1.  e.,  this  gives  real  consolation,  satisfaction  indeed. 
And  here  many  a  Christian  sinks,  and  goes  up  and  down  short 
of  saving  good. 
3.  Hence  many  walk  in  some  desires  which  the  Spirit  has 
,  IHlli|lil .  but  to  break  through  all  difficulties,  and  foUow  the 
.IcnCbdeed,  and  come  to  that  ihey  know  tliey  must,  indeed,  tfaia 
t*8Mf  wiD  not  do ;  but  depart  from  Christ  sorrowful,  and  hope  the 
liorawill  accept  of  them  ;  and  hence  the  Lord  complains  (Mai.  i. 
8)  of  this  generation  that  had  desires  in  their  flocks,  but  larae 
ones :  "  Will  thy  king  accept  this  ?  "     And  so  all  their  work  is 
overly  and  superficial  by  stinting  the  Spirit.     Thus  far  you  shall 
go,  bot  no  farlber.     0  beloved,  this  is  the  frame  of  a  sincere 
bcnrt,  the   Lord  empties  him,  but  he  is  never  content  that  the 
work  ia  done ;  but  as  his  want  made  him  beg  before,  so  hia  taste 
makes  liim  long  more  now,  as  Moses,  to  see  more  of  the  Lord's 
glory.     As  Paul,  (PhiL  iii.  12, 13,)  O,  therefore,  when  the  Spirit 
ooroes,  entreat  it  to  go  on  and  finiiih.     And  hence  David  begs, 
(Ps.  cxix.  132.)  "O  the  mercy  that  thou  uscst  to  show  to  them 
that  love  thy  name  ! "     Wliy  so  ?     O,  David  saw  mercy  to  oth- 
ers, that  seta  God  a-work  to  do  somewhat  for  tbem,  work  some- 
vbat  in  them  ;  but  it  is  not  such  mei-cy.     0,  beg  for  that  mercy 
that  humbled  others,  quickened  olhcrs,  that  are  now  in  glory  ; 
that,  or  no  mercy,  Lord.  .     -, 

Que»t,  How  shall  I  know  whether  the  work  is  overly  ?  I 

Amt.  1.  If  sudden  and  violent,  it  is  usually  overly.     A  picture  | 
long  ft  drawing  is  oiaci ;  anoiher  soon  done  is  lightly  done.     A 
nun  has  leopard  spots,  which  in  our  garments  can  not  be  washed 
out    enaily.     God's    thorough  work   is  seeking  and  searching. 
VOL.  u.  26 


i 


p 

I 


Henee,  violent,  sudden  sorrows  and  joya,  and  reformation,  wliieh 

in  the  stony  ground  (iroved  uusonnd.  Mult.  siij.  5. 

God  has  thy  time  of  trying  lliee.  Matt  xiii.     The  seed 

was  sown.     Wtich  now  b  good  ground.      Where  is  thrir  fruit 

to  be  seen  and  ripeness  of  gntce  ?     Look  upon  j>ersecution,  it 

that  dotli  not  drive  thee  from  Christ.     If  that  doth  not,  see 

if  the  world  doth  nol.  wbicli  by  b  certain  deceit  and  cozenage 

Ut  befool  you.     I  am  persuaded,  as  Calvin  is.  lliat  all  the  sev- 

leral  trials  of  men  are  to  show  them  known  to  themselves  and 

'the  world,  that  they  be  but  counterfeits,  and  to  make  saints 

lown  to  themselves  the  better.     As  8au],  he  has  a  tempia^oit 

ily  of  a  command,  when  he  had  notliiug  to  cause  him  to  stoop 

but  it,  yet  he  fell  there.     So  it  is  with  many  others  that  Goil 

doth  much  for  ;  he  tries  them  ;  (liom.  v.  5.)  "  Tribulation  works 

trial,  and  that  hope."  Prov.  xvi.  3.     If  you  would  know  wheilier 

it  will  hold  weight,  the  trial  will  tell  you.     Look  you  there,  and 

in  special,  if  it  drives  to  prayer,  fear  not. 


I 


CHAPTER  XXI. 


WHEKEIN    IS    GIVEN   A    UORE    LARliE    ASD    Fl' 

THAT  FDLLNEaS  OF  GKACE  THAT  IS  IN  BELIEVERB,  AS  TO 
TIIE  SEVERAL  l-AUTS  THEREOF,  AKU  HOW  TUE  MOST  GLOHlOtJS 
HirOCRITES  COME  SHORT  IN  ALU 

Section  I. 
Uir  3.  Make,  therefore,  a  narrow  seareh  whether  you  have 
this  fullness  of  tbe  Spirit  or  do. 
Qiiett.  What  is  this  fullness? 

Am.  When  the  .Spirit  comes  in  the   room  of  those  thing! 
which  a  man  is  full  of  now.     For  fullness  or  tilling  implies  emp- 
tiness and  the  removal  of  that. 

I      Now,  there  are  six  things  every  man  is  full  of:  — 
*      1.    Sin;    2.    Dsu-kness ;    3.    Unbelief;    4.  Satan;    5.  Self; 
6.  World. 

So  there  is  answerably  in  every  saint, — 

1.  A  fullness  of  humiliation  for  sin. 

2.  A  fullness  of  illumination  and  revelation  in  the  room  rf 
darkness. 

S.  A  fullness  of  faith,  in  the  room  of  unbelief. 

4.  A  fullness  of  the  Spirit  itself,  in  the  room  of  Satan. 


THE  TKN    VIKOINS. 


last  I 


5,  A  fuIIneE£  of  sanetifi cation  in  acting  for  God  as  their  last 
t:nd,  m  the  room  of  dcU'-se eking. 

6.  A  fullnf^K  of  glory  tmil  consoliition,  instead  of  the  

I.  Fullness  of  humiliation  under  sin.  opposite  U>  fullnesii  of 


For  every  hypocriticnl  heart  has  commonlj  some  httmiliation 
»nil  ca-iling  down,  which  is  the  first  principle  of  all  his  profes- 
Dan,  and  hence  con  tell  rou  of  hie  miserable  estate  that  once  \m 
lived  in,  and  for  wtiich  be  was  trouliled,  but  it  was  never  deep 
enoagh.  For  aa  there  was  before  his  terrifying,  a  full  power,  a 
fullness  of  the  dominion  of  sin,  his  humiliation  for  sin  never 
reached,  never  came  to  that  fullnesa  or  measure,  so  as  to  deliver 
the  Boul  from  that.  For  I  do  not  account  that  true  humiliation 
nhereby  a  man';  heart  is  rent,  troubled,  and  tormented  with  sin, 
bat  whereby  it  is  rent  from  sin  ;  not  from  the  being,  but  from 
the  power ;  not  from  the  bondage  of  some,  but  yet  from  the 
power  of  alL  For  if  rending  with  sin  should  be  humiliation, 
then  the  devils  should  be  more  humbled  than  any.  Then  also 
a  man  may  have  loo  much  of  humiliation,  and  of  God's  Spirit. 
If  tending  frotu  the  being  of  all  sin  should  be  humilislion,  then 
no  man  living  should  be  sincerely  humbled ;  unless  wc  dream  of 
an  estfite  of  perfection  before  it  comes,  and  of  the  day  of  tri- 
umph in  the  time  of  warfare.  If  rending  from  the  bondage  of 
mme  sins  should  be  humiliation,  then  a  man  might  he  truly 
linmtiled  for  sin,  and  yet  under  the  power  of  iL  And,  therefore, 
look  aa  in  everyone  the  Lord  humbler,  there  was  once  a  fullness 
of  the  reign  and  power  of  sin  in  the  full  strength  of  it ;  so  that 
full  measure  of  humiUation  which  the  Lord  works  in  his,  it  ever 
oomcs  to  that  hight,  as  to  break  that  power  down,  Ehud-like,  it 
not  utily  wounds  the  tiesh,  but  leaves  the  dagger  in  the  heart  of 
tliis  tyrant ;  (2  Cor.  x.  5.)  "  The  weapons  of  our  warfare  are 
mighty  to  cast  down  every  tiling  that  exalts  itself." 

If  I  should  leave  this  point  thus,  I  should  but  leave  you  as 
doabtinl  as  you  came,  and  so  in  the  dark;  therefore,  tor  the  l>ct^ 
Ur  clearing  of  this  point,  let  me  explain  five  things  to  you,  the 
rap«  of  wbkh  Ls  to  show  you  what  I  mean  by  sin  and  tlie  power 
of  it,  aud  that  hnrailiation  that  removes  it. 

I.  That  hesidce  the  outward  acts  of  sin,  and  inward  lusts  and 
Vinralhings  of  sin,  and  the  spiritual  plagues  with  which  God 
itrikcs  men  for  sin,  as  blindness,  hardness  of  heart,  there  is  in 
»v>-nr  man  living  another  sin,  commonly  called  the  sin  of  nature, 
{u  in  the  serpents,  besides  the  spitting  of  [xtison,  their  nature  is 
piriMinous,)  which  sin  is  generally  believed  and  eonfesiiMt.  hut  fi<lt 
I'y  few.     This  is  called  in  Scripture  by  the  name  of  fiesh  i  (•lolm 


^^        heai 


iii.  3,)  "  The  law  of  llie  members,  the  oM  man  ; "  for,  as  in  men, 
there  are  actions,  breathings,  and  the  niiui  himself;  so  here; 
whirh  sin  of  nature  is  the  deonlinalion  of  tlio  whole  man,  or  a 
coiTupt  bent  anil  set  of  the  whole  man  ag^nst  Goil ;  and  it  eic- 
presseth  itself  in  two  particulars:  1,  In  a  constant  departing  from 
God  in  every  action,  civil  and  moral;  like  a  man  aet  oat  of  bis 
way,  every  step  he  goes  is  out ;  or  like  a  clock  out  of  frame, 
every  stroke  ia  false  ;  (Ps.  Iviii.  3,)  "  The  wicked  go  astray  from 
the  very  womb."  2.  In  fierce,  invindblo  resisting  and  contra- 
dieting  of  God,  when  he  has  overtaken  the  soul  to  draw  it  borne, 
and  turn  it  back.  Rom.  viii.  7.  Wc  account  it  a  doleful  thing 
for  Christ  to  bid  the  soul  depart  at  the  last  day  ;  that  woe  is  passed 
ui>on  all  the  sons  of  men  by  this  sin  now,  only  with  tUis  difference : 

1.  They  arc  forced  to  depart  then,  men  willingly  depart  now, 
and  hasten  away  in  every  thing  from  G^  as  fa^t  as  they  can. 

2.  They  depart  inlo  fire,  these  to  broken  cUlems  of  creatures. 
I  do,  3.  liolieve  they  would  not  renst  the  Lord,  if  he  shonld 
come  to  save  them  from  separation  then  from  him ;  this  makes 

itnre  resist  him  now. 

il-  Thftt^thia  sin  of  nature  is  most  properly  only  tbc  reigning 
The  text  ia  evident  for  it;  (Rom.  vi.  12.)  "  Let  not  sin 
reign,  to  obey  it  in  the  lusts  thereof."     There  is,  1.  Obedience, 
.,  the  outward  acta ;  3.  Lusts,  the  inward  breathings ;  3.  Sin 
itself,  where  those  lusts  are  sealed.  -  It  has  been  a  question  what 
reigning  master-sin  is,  and  many  discoveries  have  been 
mode  of  particular  sins,  as  that  which  risetb  and  awakoneth  firsts 
in  the  nioming  with  us,  that  which  rides  and  labors  a  man  upon, 
the  Sabbath  day.  when  the  Lord  or  sin  must  ride  in  triumph  i 
yet  that  is  the  misery  of  a  carnal  heart,  that  when  he  gives  hi» 
beasts  rest,  yet  such  is  sin's  tyranny,  he  being  sin's  beast,  thai  hv 
flhall  then  have  no  rest.     Now,  if  their  meaning  bo,  that  s 
particular  sin  may  be  a  reigning  sin,  or  a  man's  personal  reigr 
ing  sin,  then  it  is  true,  Judas  loves  his  bag  best,  and  Acbitophel 
and  Hamon  their  honor  best,  and  Ucrod  his  whore  most.     6u< 
they  mean  a  man's  natural  reigning  sin,  the  reigning  sin  then  -^ 
any  particular  sin  so  much  as  this.     For  no  sin  is  ubl^^ 
over  any  man,  but  by  commission  and  power  from  thi9»  - 
weeds  can  never  grow  tall,  but  by  virtue  of  their  so&J 
where  they  grow.  Matt.  iv.  19.     All  the  boughs  flonrish  byviir-^- 
tue  of  the  root  whence  they  grow.     And  benee  we  shall  see,  l^^=l 
Satan  sow  bis  seeds  of  pride,  or  lust,  or  passion  in  a  man  whoe^-* 
nature  is  changed,  it  ia  impossible  they  should  come  to  any  pe::^*^ 
fection  there,  but  they  will  die  away  within  a  lime,  because  tt^^™" 
heart  of  the  soul  is  gone,  and  power  of  ain  removed ;  and  henc^^^i 


THE  TEN   VmOINS.  •  305 

also,  it  comes  to  pass,  that  a  man's  master-sin  may  be  changed ; 
those  sins  that  are  his  master-sins  in  his  youth  are  not  in  his  old 
age  ;  those  that  are  not  at  one  time,  in  one  place,  are  not  in  an- 
other. Now,  there  could  never  be  such  change  in  governors  and 
viceroys,  unless  there  were  some  great  king,  that  sets  up  one,  and 
pulls  down  another,  satis  pro  imperio  ;  this  is,  therefore,  the 
reigning  sin,  which  has  taken  possession  of  every  part,  which  has 
its  hand  in  every  act,  which  pulls  down  one  sin  and  sets  up  an- 
other under  it,  which  gives  strength  to  every  sin  that  has  an^ 
which  fights  it  out  till  the  last ;  this  is,  I  say,  the  reigning  sin  ; 
hence  think  not  that  then  the  reigning  sin  is  down,  when  your 
personal  sins  are  destroyed,  though  it  be  with  a  most  sudden  and 
fearful  destruction.  ^ 

III.  That  when  the  Spirit  of  God  humbles  the  soul  indeed, 
he  strikes  the  head,  and  wounds  the  heart  of  this  sin  ;  he  doth 
not  only  cut  off  some  limbs  of  it,  not  only  bind  it,  but  slay  it  of 
its  life  and  power.  That,  as  it  is  with  some  men,  they  may  have 
many  pains,  gripes,  diseases,  yet  live  and  recover  again,  but  the 
pangs  are  not  so  strong  as  to  separate  soul  and  body,  for  then  the 
man  is  gone.  So  a  carnal  heart  he  may  be  troubled,  and  have 
many  gripes  of  conscience,  and  apply  the  promise,  **  Come  to  me, 
you  that  be  weary,"  and  so  he  may  find  rest,  and  as  he  recovers 
his  peace,  his  sin  recovers  its  strength ;  but  when  the  pangs  are 
so  strong  as  separate  body  and  soul,  sin  of  nature  which  has  lived 
there ;  now  the  man  dies  ;  now  the  soul  falls  down  indeed.  Now, 
this  effectual  humiliation  carries  the  soul  unto  Christ ;  and  hence, 
(Acts  XX vi.  18,)  "Turned  from  the  power  of  Satan  to  God;" 
(Col.  i.  13,)  "  He  has  delivered  us  from  the  power  of  darkness." 
And  hence,  (Gal.  v.  24,)  "  They  that  be  in  Christ  have  crucifiqi^ 
the  flesh,  as  well  as  the  affections  and  lusts."  For^f  the  Lord 
should  only  humble  a  man  for  the  sins  of  a  wicked  life,  and  some 
wants  in  the  heart,  the  Lord  should  only  bruise  Satan*s  heel,  but 
never  strike  his  head!  the  Lonl  should  slay  the  Amalekites, 
but  spare  Agag.  It  is  true,  the  Lord  usually,  at  first  conversion^ 
sets  one  sin  ujwn  the  soul  that  brings  to  mind  many  other,  and 
the  Lord  humbles  for  them,  and  here  the  soul  is  apt  to  rest  as 
many  do ;  but  when  the  Lord  comes,  indeed,  to  work,  he  cuts  thus  . 

deep  as  I  now  s])eak.   1  Cor.  xv.     It  is  said,  "  The  Lord  must    A/> 
rei^  till  all  his  enemies  are  put  under  his  feet."     Look,  there-     y^ 
fore/as  this  sin  is  the  greatest  enemy  Christ  hath,  so  if  he  reigns^V 
in  Weaven,  he  will  be  sure,  above  all  other  sins,  to  strike  the  head 
of  this,  and  disthrone  this  /  and  we  shall  find  that  there  may  be^ 
deep  terrors  upon  the  false-hearted  virgins,  but  they  only  assault 
the  soul ;  so  on  saints,  but  Christ  then  strikes  at  the  sin,  and 

2G» 


I 


I 


806  1 

eaves  the  souL  Is.  Ivii.  16,  17.  And,  this  I  aAA,  there  may  be 
a  grenl  power  of  Christ  put  forth  to  humble  the  soul,  but  men'i 
hearu  resist  this ;  and  even  Phariioh  was  humbled,  but  it  is  nerer 
saving,  unlesa  it  strike  ibe  very  power  and  throne  of  sin,  and  so 
this  Bin  ;  and  now  the  soul  is  humbled  indeed. 

IV.  That  no  unregenemte  man  ever  had  such  a  measure  of 
humiliatiou  as  ascended  to  and  ended  in  this,  though  he  maj 
have  all  that  humiliation  which  is  precedent  unto  this  ;  as, — 

1.  The  Lord  may  arm  first  some  few  and  then  many  of  the 
sins  of  their  lives  upon  them,  so  as  they  may  feel  the  most  in- 
tolerable burden  of  them;  not  only  lo  stand  convinced  they  are 
most  grievous  sinners,  but  to  shed  many  (ears,  nay,  to  bo  sore 
troubled  and  distressed;  0,  the  heavy  ivrath  that  lies  upon  my 
soul!  Tbus  Saul.  1  Sam.  xxviii.  15.  And  hence  many  make 
heavy  complainU ;  O,  the  Lord  hears  me  not.  *'  Send  for  Ho- 
ses," saith  Pharaoh,  "  My  sin  is  greater  than  I  can  bear,"  saith 
Gain.  Nay,  not  only  so,  but  they  may  feel  more  terrors  than 
many  of  the  saints,  as  the  damned  now;  for  the  Lord  lays  this 
burden  upon  his  people's  boeke  in  measure,  but  the  Lord  empties 
out  the  whole  sadc  upon  theiu,  and  the  ground  of  this  h  but  the 
sting  of  sin,  or  the  gnawiugs  of  parliculur  siiia  in  the  conscience, 
not  the  burden  of  tlie  sin  of  nature  as  yeL 

2.  You  will  say.  These  fell  from  God,  never  looked  lo  Christ, 
nor  left  their  sin  ;  but  I  have  done  so.  I  have  seen  the  mercy 
of  Gkid  in  the  gospel,  the  Lord  Jesus  has  been  revealed  there; 
aod  I  iiavo  seen  sin;  "I  must  part  with  my  sin  if  ever  I  have 
him,  and  so  I  have.  And  this  yon  may  have,  you  may  see  an 
excellency  in  Christ,  and  be  so  aiTected  with  hope  of  his  mercy, 
and  melt  at  the  Ihoughls  of  his  love,  aa  to  cnst  off  all  outward 
evils  that  thou  hast,  or  the  world  lives  in.  2  Pet.  ii.  20.  So  that 
tliou  mayst  escape  these  by  coming  to  him  lo  remove  them,  and 
by  seeing  that  else  thou  shalt  have  none  of  him ;  and  hence 
haled  thou  mayst  be  of  the  world.  The  reason  is,  Christ  has 
only  washed  thy  skin,  hut  never  changed  thy  nature  as  ye 
that  you  may  thank  God  my  conscience  is  clear. 

3.  You  may  have  not  only  outward  acts,  bul,  for  a  time 
ward  luBls  quenched,  that  a  man  has  no  mind  nor  heart  to 
sinful  way,  nor  to  the  dearest  sins  he  has  lived  in,  whilst  horror 
lies  upon  him.  As  in  Judas,  when  God  did  heat  his  conscience, 
his  lust,  after  his  bag  was  gone,  he  had  more  mind  to  a  halter, 
and  hence  throws  away  his  pieces  of  silver,  and  innocent  blootL 
lies  heavy.  O,  the  mercy  of  a  Christ  that  I  have  slighted!  "" 
thought  he  might  have  his  money,  and  Christ  ei^capcd  wil 
life,  and  his  sin  pardoned  afterward.     And  hence  it  js 


a»:^ 


THE  TEN   YIROINS.  807 

(Matt,  xxvii.  3,)  "  When  he  saw  lie  was  condemned,  he  repent- 
ed," and,  as  a  man  not  worthy  to  live  in  his  own  thoughts,  "  he 
goes  and  hangs  himself."  It  is  with  the  soul  as  with  water,  all 
the  cold  may  be  gone,  but  the  native  principle  of  cold  remain 
still.  You  may  remove  the  burning  of  lusts,  not  the  blackness 
of  nature,  from  a  carnal  heart,  and  the  ground  holds,  nature  is 
not  changed.  This  I  say, 'an  unregenerate  man  may  have,  bu 
yet  never  find  this  change  of  nature,  where  the  power  of  sin 
lies ;  change  of  conscience  from  security  to  terror,  change  of  life 
from  profaneness,  and  civility,  and  fashions  of  the  world,  to  es- 
cape pollutions  thereof;  change  of  lusts,  nay,  quenching  them  for 
a  time ;  but  the  nature  is  never  changed  in  the  best  hypocrite 
that  ever  was./  As,  (2  Pet  ii.  19,  20,)  "They  were  washed," 
but  never  from  their  swinish  nature,  and  here  they  ever  faTT; 
(Prov.xxx.  12,)  "There  is  a  generation  clean  in  their  own  eyes, 
yet  not  washed  from  their  own  filthiness."  2  Tim.  ii.  18-21. 
Alexander  fell,  and  Hymeneus  fell ;  they  talked  of  the  glorious 
estate  of  saints,  and  that  here  was  all  the  resurrection  that  is  to 
be  expected ;  and  it  seems  it  was  such  a  fall  of  such  persons  that 
many  stumbled,  and  said,  How  shall  we  know  we  are  the  Lord's  ? 
doubtless  we  may  fall.  No,  "  The  foundation  remains  sure,  and 
the  Lord  knows  who  are  his."  They  were  none  of  his  all  that 
time.  "And  let  all  that  profess  Christ  depart  from  iniquity; 
for  he  that  purgeth  himself  shall  be  a  vessel  of  honor."  And, 
therefore,  read  through  all  the  Scripture  constantly,  never  any 
hypocrites  but  they  had  this  brand ;  (Matt.  vi.  23,)  "  You  workers 
of  iniquity."  Herod  and  Judas  had  their  haunts,  etc.  And  (Rom. 
i.  and  ii.)  the  apostle  shows  that  all  were  under  sin.  He  may 
in  every  thing  else  be  humbled,  for  all  the  humiliation  besides 
this  strengthens  sin  in  its  kingdom,  and  binds  a  man  faster  under 
the  dominion  of  it.  And  hence  such  men  are  more  hard  to  be 
convinced  than  men  that  were  never  cast  down  at  all. 
But  this  he  never  finds ;  for,  if  he  should,  then,  — 

1.  A  graceless  heart  might  partake  of  the  greatest  benefit  of 
the  covenant  of  grace  and  love  of  Gwl.  For,  (Rom.  xi.  2(5,) 
"This  is  my  covenant,  to  take  away  their  sin."  For  to  subdue 
sin  is  greater  love  than  to  conquer  devils,  death,  and  hell.  Is. 
xi.  (>.     It  is  tuniing  lions  into  lambs. 

2.  Then  an  unregenerate  man  may  partake  of  the  last  end  of 
all  the  sufl^erings  and  sorrows  of  Christ,  which  is  "  to  save  his 
])eople  from  their  sin."  And  hence,  (Jolm  i.  21),)  "  Behold  the 
I^mb  of  God,  which  taketh  away  the  sins  of  the  world."  1 
John  ii.  5,  7,  "  Christ  came  to  destroy  the  works  of  the  devil." 
This,  therefore,  he  ever  falls  short  of.  He  that  hath  found  this 
easy,  and  accounts  this  work  common,  never  had  it  yet. 


H  nol,  [ie 
^B  ing  the 
■^       dra«-in 


808  THE   TARA^BLE   OF 


Quett.    How   may  a  Christinn  know  when  the   Lord 
cli»nged  liis  uatiirc,  and  taken  (lotrn  llie  power  of  liis  Bin  ? 

Ahs.  It  might  ^ulGcc  to  evidence  this  Bgainst  all  gainsareriy, 
that  thus  it  k,  aud  so  to  know  it  by  the  Spirit's  witness,  whidM 
ebows  us  the  tilings  freely  given  of  God,  who,  to  save  lirn 
Lord  a  trying  another  day,  tries  us  now,  and  mokea  knows  theM] 
bidden  works.  Especially  seeing  some  divines  think,  ihnt  as  tba> 
first  Adam  conveyed  this  sin  of  nature,  I  not  knowing,  so  th*' 
second  Adam  doth  also  remove  this  by  an  immediate  stroke,  I 
conceive  it  is  so  also,  but  not  only  by  it.  And,  therefore,  vjnr 
two  evidences  now. 

1.  Wherever  this  is  done,  tlint  soul  doth  not  only  see  this  sia(:  i 
for  BO  an  unregenerate  Paul  did ;  (Horn.  vii.  9,)  where  "  sin  i*> 
vived,"  etc.  And  the  word  is  a  "  divider  of  joints  and  marrow." 
Nor  do  they  only  feel  tliis  as  an  evil,  and  ao  be  muck  troubled 
with  it  i  but  when  the  Lord  makes  the  dejected  soul  feel  it  as  its 
greatest  evil,  so  long  as  it  remains  in  its  being,  (as  it  will^ 
worse  than  death,  than  hell,  than  all  afflictions,  and  miseries.  It 
is  not  a  particular  sin,  but  this  tliat  he  feels  thus.  You  will  aay 
this  is  a  high  pitch.  I  say,  consider  if  any  man  was  ever  hum- 
bled under  sin,  but  he  that  felt  sin  as  it  is.  Fur,  if  I  feel  it  not 
as  it  is,  I  am  deceived.  Now,  it  is  the  greatest  evil ;  to  deport 
from  a  living  Giod  is  ivor«c  than  for  a  soul  and  body,  aud  aS 
creatures  to  depart  from  me.  To  make  God  miserable  is  worse  ] 
than  for  all  creatures  ever  to  be  made  so ;  and  sin  in  its  lendenc/  j 
doth  so,  being  a  cross  to  his  will  Is.  i.  24!  Hence  he  that  feels 
it  indeed,  feels  it  so ;  the  beginning  of  which  is  a  sorrow  aod  i 
mourning  after  God,  that  it  might  be  so ;  (Is.  Ixiii.  17,)  "  Whf  i 
hast  thou  hardened  our  hearts  from  thy  fear?  "  But  thus  it  i^  ? 
indeed.  Rom.  vii.  '2i.  And  when  it  is  thus,  it  will  hold  thus  till 
<teath,  while  the  cause  remains  ;  nay,  (be  more  life  and  love,  the 
more  tender  it  grows;  setting  aaide  some  careless  fiia.  And 
hence  its  greatest  joy  is  to  think  of  the  time  it  shall  be  forever 
holy.  And  hence  accounts  no  such  mercy  as  to  be  set  at  lib- 
erty to  live  to  God  indeed.  A  graceless  heart  sees  and  fears  it, 
and  cries  out  of  himself  for  it ;  but  stay  a  while,  and  he  loselh 
his  tenderness,  either  because  he  can  not  part  witli  it,  or  because 
of  Christ,  be  looks  now  to  him,  or  because  he  hatb  now  some 
sprinkling  of  the  Spirit,  nature  is  eased  thereby,  and  he  is 
quieted  ;  and  hence  never  any  carnal  heart,  but  some  rootof  bit- 
terness did  grow  up  at  last  in  this  soiL  Hence  ordioaaces  profit 
not,  because  feeling  is  lo'<t.  But  the  soul  thus  feeling  it,  bt^old^  m 
^  the  holiness  of  God  and  love  of  Christ,  and  its  uonslaat  witlb'^ 
drawings,  resistings,  O.  it  cuts  deep  I 


I 


THE   TEN    VIKGIKS.  809 

i.  Then  the  nature  is  changed,  when  the  conscience  being  still 
ind  quiet,  and  the  soul  assured  of  the  Lord's  love,  jet  notliing 
gives  ibe  heart  quiet  till  it  id  conti^ous  to  GchI  in  Christ  to  en- 
jo;  him,  in  his  holiness,  and  in  the  love  and  delight  of  his  nliole. 
will.  For  this  is  a  certain  rule,  if  the  nature  be  not  changed,  if  I 
conscience  be  but  once  quieted  with  the  sense  of  God's  ]Dve,and| 
■Seeted  with  it,  and  has  not  God  indeed,  nor  his  work,  to  quiet  it,  I 
it  will  fall  to  lusting  after  creatures  and  live  upon  them,  and  feed i 
the  heart  there.  /For,  ns  it  is  impossible  for  a  man  to  live,  or  to] 
be  without  provision,  so  the  world  being  provision  for  the  flean, 
meat,  drinh,  sleep,  and  these  lawful  things,  there  it  doUi  and  wiU 
He  quiet  without  God.  But  now,  where  the  nature  is  changed, 
and  there  is  another  nature,  there  is  something  else  provided  for 
it  to  live  on,  and  that  is  the  Lord  and  his  will.  As  Christ  said, 
"It  is  my  meat  and  drink  to  do  his  will;"  (and  Rom.  vii.  22,) 
"I  delight  in  the  law  of  God  in  the  inner  man,"  There  was 
somewhat  that  loathed  it,  but  there  was  somewhat  else  delighted 
in  it,  and  there  lies  its  lite ;  and  though  the  heart  would  rest  and 
give  over  sometimes,  yet  it  is  a  law  of  the  mind  that  the  soul 
has.  he  con  have,  no  rest.  Kom.  viii.  5.  And.  therefore,  take  a 
child  of  God,  let  him  have  meat,  drink,  sleep,  blessing  in  his 
e^ling,  preach,  pray,  and  have  honor,  yet  he  will  constantly  come 
home  to  the  Lord  mourning.  What  1  dolh  all  this  do  me  good  ? 
When  I  rise  u[i,  lie  down,  eat,  drink,  and  pray,  and  do  all  with- 
out him  1  An  untuned  heart  all  this  while.  The  world  stands 
between  him  and  the  Lonl  all  this  while,  but  this  doth  not. 
Uany  a  sincere  heart  has  heavy  complainta  and  many  doubts, 
because  it  is  not  thus ;  this  rather  is  on  evidence  of  peace,  than 
God*s  WOT  against  it.  It  is  an  old  rule,  he  that  can  live  in 
heaven,  shall ;  and  there  is  nothing  but  a  God  to  suck  in,  and 
breWhe  out,  and  live  unto.     Is  this  Hiy  element  now  ? 

O,  consider  and  examine  yourselves  here,  you  poor  saints,  that 
Tou  may  be  comforted.  Others  of  you,  if  now  you  do  not,  the 
Xiord  JeauH  will  another  day,  and  bring  these  secret  things  of 
darkness  to  light.  If  thou  findest  this  was  never  yet  done,know 
ft,  all  thy  tears,  and  fenrs,  and  prayers  have  been  in  vain ;  and 
Ontler  the  power  of  sin  and  Satan  thou  still  art,  through  the  fierce 
wrath  of  God  against  thee.  And  there  I  leave  thee  till  the  Lord 
flod  thee  oat^ 

Section  II. 

11/  A  fullness  of  illuminaiion  in  the  room  of  darkness. 
let  it  be  llrsi  nut^  thai  I  8[icak  not  here  of  revelAiions 
«Tent«.     When  virgin   churches    stiall  fall  a  dreaming. 


I 

I 


■ss.     BuT] 
of  future  I  ^ 
g,  it  is  aj 


310  TtIF,   PARABLE   OF 

sign  tbey  fall  n  gleeping.  Nor  of  revclolion  of  new  doctrines, 
nor  yet  of  the  love  of  Christ  and  assurani^e  thereof;  hut  of  the 
]ierson  of  Chriat,  a  work  common  to  all  tlic  elect,  and  not  pecu- 
liar to  some ;  for  Chriet  ja&y  not  appear  in  his  promise  of  love 
for  a  time  to  a  sincere  heart,  yet  this  ia  then  wrought.  I  shall, 
TEerefore,  express  my  thoughts  herein  in  four  conclusions. 

CimcL  I.  That  all  unregenerate  men  are  under  the  power  of 
aarkoesa,  of  ignorance  ;  (Eph.  v.  8,)  "  You  were  darkness  "  in 
the  abstract.  Eph.  iv.  15.  So  that  "  they  can  not  understand 
the  things  of  the  Spirit  of  God."  1  Cor.  ii.  H.  Especially  the 
Lord  Jesua ;  for  the  knowledge  of  him  is  above  nature,  not  only 
Mrmpted,  but  jure  nature.  Nay,  thongli  the  Lord  ^vea  the 
ist  means  of  reve^ng  himself,  yet  they  can  not 
5,)  "  Light  shined  in  darkness,  and  it  comprehended 
not,"  no  more  than  he  whose  viaive  faculty  is  lost,  when 
the  sun  shines  round  about  him.  Nay,  that  hght  which  is  in 
them  is  darkness.  Matt.  vi.  23.  And  then,  how  great  is  that 
darkness  I  For  many  men  might  have  known  Christ,  but  tliat 
they  thought  they  did  know  him  before,  and  so  are  delivered  up 
in  these  chains  of  darkness  to  the  prince  of  darkness  ;  but  are 
like  wilderness  shrubs,  shall  never  see  when  good  comes.  JVIin- 
isters  (as  Christ  did)  may  mourn  over  them,  hut  can  never  help 
them  until  the  Lord  pull  off  their  scales.  For  they  plense  them- 
sclvea  in  darkness,  and  love  it  more  than  light,  and  are  r 
Paul,  praying  and  mourning  under  the  scales  that  are  upoa .  | 
their  eye^,  t 

Concl.  2.  That  there  is  a  state  of  light  to  which  Gcod  ealle  bia  J 
people  only  ;  or,  rather,  tliat  there  is  a  spirit  of  light,  illumina'  I 
tion  or  revelation,  let  into  the  mind,  which  is  peculiar  to  the  be-  I 
loved  of  Christ.  1  Pet.  ii.  9.     As  of  other  things,  so  especially  1 
of  the  Lord  Jesus.  2  Cor.  iv.  4-6.     And  it  is  so  glorious  a  wore  I 
that  Christ  himself  admires  the  Father,  and  stands  in  a  rHvisb*  1 
ment  at  it.  Matt.  xi.  25.     To  babes,  incapable  of  all  others  of  ' 
knowledge  ;  yet  to  them  doth  the  Lord  reveal  some  things  that 
the  wisest  in  tlie  world  never  knew.     I  do  believe,  tbit  the 
greatest  scholar  that  ever  lived  never  had  one  such  thought  or 
apprehension  of  the  Lord,  and  the  things  of  the  Lord,  as  the 
B^nts  have.     And  hence  Christ  professeth,  0, "  blessed  are  your 
eyes  that  they  see  ; "  and  themselves  bless  him,  and  fall  a  won- 
dering many  times ;  "  Lord,  why  dost  ihou  manifest  thyself  to 
us,  and  not  to  the  world  ?  "     And,  therefore,  it  is  an  injury  to 
the  grace  of  God,  to  make  precious  things  common,  and  all  the 
work  of  the  Spirit  on  the  understanding  to  be  common  to  repro- 
bates, and  to  say,  the  difference  lies  only  in  the  work  of  the 


THE   TEN   VIRGINS.  811 

Spirit  upon  the  will ;  (John  vl.  45,)  ^  He  that  has  heard  and 
learned  of  the  Father  comes  to  me."  If  the  learning  of  the 
Father  be  common  to  a  reprobate,  then  either  they  may  come  to 
Christ,  which  is  there  denied,  or  Christ's  promise  is  false,  for 
then  a  carnal  heart  may  bear  and  learn  of  the  Father,  and  never 
come  to  Christ. 

ConcL  3.  That,  notwithstanding  it  is  thus  with  them,  yet  fool- 
ish virgins  may  have  some  light  in  their  lamps,  some  sight  and 
knowledge  of  Jesus  Christ.  It  is  said,  we  live  in  days  of  light, 
and  so  indeed  we  do ;  but  as  the  Lord  said  to  them  that  had 
seen  his  miracles,  "  yet  the  Lord  had  not  given  them  eyes  to  see 
to  this  day ; "  they  were  enlightened,  yet  fell.  Heb.  vi.  4.  I 
shall  therefore  speak  not  of  the  revelation  of  all  the  word,  but 
of  Christ  the  end  of  it,  and  the  knowledge  of  whom  compre- 
hends all  the  rest. 

1.  There  is  a  knowledge  of  Christ  in  many  a  man  which  is 
begot  by  common  fame,  and  human  private  instruction,  which 
men,  hearing  from  credible  men,  conceive  of  and  believe ;  as 
that  Christ  is  the  Saviour  of  the  world,  is  come,  is  dead,  is  risen, 
is  at  God's  right  hand,  that  in  him  God's  justice  and  mercy  are 
reconciled,  tliat  there  is  mercy  with  him  for  the  greatest  of  all 
sinners,  etc  And,  according  as  men  are  more  or  less  instructed, 
so  do  men  conceive  and  believe.  But  now  this  knowledge  is  but 
tnulitional,  and  begot  by  common  fame  and  human  report,  like 
Herod's,  tliat  heard  many  things  of  Christ,  and  yet  indeed  de- 
spised him.  The  Lord,  I  know,  doth  make  use  of  this  to  cause 
the  soul  to  come  to  further  sight  of  him,  as  in  the  Queen  of 
Sheba ;  but  it  is  far  enough  off  from  giving  any  saving  knowledge 
of  the  Lord  Jesus ;  and  hence,  (John  i.  4(3,)  when  they  had  been 
with  Christ,  they  do  not  wish  them  to  rest  in  the  report,  but 
come  and  see ;  so  you  hear  of  these  things,  but  come  and  see 
these  things.  You  have  learned  them  from  man,  come  unto  the 
Lord  that  he  may  teach  them ;  and  hence  we  shall  see  many 
of  the  people  of  Grod  that  have  been  put  to  a  question  of  all 
things  that  ever  they  learned,  and  learned  them  over  again  ;  as, 
whether  there  be  a  Christ  or  no,  etc.  And  they  never  saw  these 
things  indeed,  until  the  Lord  taught  them  a  second  time  ;  hence, 
therefore,  those  that  have  been  thus  trained  up,  and  have  been 
troubled  and  comforted  by  some  conceived  promises  of  Christ,  but 
never  saw  any  more  of  his  person  than  what  you  have  learned 
before,  '*  your  eyes  are  closed  up  to  this  day." 

2.  If  any  man  should^  see  andjauhold  Christ  really,  immedi- 
ately, this  is  not  the  savmi^.tnow ledge  of  him.  I  know  the 
•aintd  do  know  Christ  as  if  immediately  present ;  tliey  arc  not 


r 

I 


31*2  TUE   I'AKABLE  OF 

etnmgers  Ity  their  distance ;  if  others  have  seen  liira  more  it 
diatoly.  I  will  not  dispute  it ;  bul  if  they  have  seea  llie  Lord  Je- 
BUi  as  inunediatelj  ta  if  here  on  earth,  yet  Cnperoaiini  g: 
so ;  any,  »ome  of  them  were  disciples  for  a  time,  and  followed 
bim,  (John  vi..)  and  yet  the  Lord  wm  hid  from  their  eyes ;  nay, 
all  the  world  ahali  see  him  in  his  glory,  which  shall  amaie  ihem ; 
and  yet  this  is  far  short  of  the  saving  knowledge  of  liim,  wliicli 
the  Lord  dolb  communicate  to  the  elect,  tio  that  though  yoa 
sec  the  Lord  so  really  aa  that  you  become  familiar  witji  him, 
yet,  (Luke  xiii.  26,)  ■*  Lord,  have  we  not  eaten  and  drunk? "etc 
And  eo  perish. 

S.  A  man  may  see  the  Lord  in  his  wonderful  works,  and  glo- 
rious kingdom  and  goTemment,  and  yet  not  know  him  Bavingly ; 
wondrous  deliverances,  prescrraiions  of  himsell',  and  of  God's 
pcojile,  dreadful  destruction  of  enemies,  such  as  they  can  not  but 
soy,  "  This  is  the  finger  of  the  Lord,"  and  yet  know  noL  Deut, 
zxix.  1-4.  And  hence  (John  xv.  24)  men  think  snch  things 
are  done,  and  shall  I  ever  be  vile  again  ?  yet  they  become  as  bad 
as  ever. 

4.  He  may  see  the  Lord  Jesus  yet  more  clearly  by  the  letter 
of  the  Scripture,  which,  though  it  brings  to  the  saving  knowledge 
of  Christ,  yet  to  see  the  Lord  Jesus  no  otherwise  than  by  the 
strength  of  fancy  and  understanding,  from  thence  is  no  saving 
knowledge  of  Jesus  Christ ;  and  hence  (Uom.  xvi.  2t!)  the  mys- 
tery of  the  gosi>el  was  tud  from  the  Jews,  but  now  it  is  revealed 
to  all  nations  ;  literally  to  all  where  it  comes,  savingly  to  some 
few.  For,  between  the  saving  knowledge  of  Christ  in  the  gos- 
pel, and  palpable  ignorancQ  of  him  in  the  gospel,  there  is  his 
middle  knowledge,  which  is  literal,  whereby  a  man  doth  see ; 
"  yet  in  seeing,  sees  not,"  (Is.  vi.  9,)  whiiji  is  the  state  of  a 
church  which  has  been  long  trained  up  under  good  means  ;  and 
hence  we  shall  see  many  men  of  great  learning  have  been  able 
to  write  volumes  of  the  mystery  of  Christ,  and  yet  in  "  seeing 


jejcer 


"^  There  may  be  in  a  false  heart  a  strange  knowledge  of  Christ 

I  without  Scriptures,  which   may  ravish  a  man's  deluded  bean 

,stnu)gely,  which   is  usually  the  first  temptation  of  the  virgin 

.churches,  that  are  of  much  knowledge  and  little  love.  2  Cor. 

IKJ.  2— 4J   Wherein  Satan  doth  not  seek  to  pull  away  men  to  for- 

/^BflKe  the  gospel,  but  from  the  simplicity  of  the  gospel,  "  Repent, 

(mul  believe,  and  be  saved  ; "  for,  sajlh  ho, ''  Satan  is  translormed 

1  into  an  angel  of  light;"  and  henc^wo  have   heard  that  some 

•have  heard  voices;  some  have  seen  the  very  blooil  of  Christ 

dropping  on  them,  and  his  wounds  in  his  aide ;  some  have  gccd 


a  ^reat  light  shining  in  the  cliamber ;  some  wonderfallj  afiected 
with  ibeir  dreams  ;  some,  in  great  difitresa,  have  had  inward  wit- 
ness, "  Thy  sins  are  forgiven  ;"  and  hence  sueh  lilierty  and  joy 
that  they  are  ready  lo  leap  up  and  dowD  the  chamber.  O,  aduU  | 
lerous  generation  I  (This  is  natural  and  usual  with  men,  thjjyj 
would  earnestly  see  Jesus,  and  have  him  present  to  give  them 
peace ;  and  hcnue  Papists  have  his  image  ;  and  hence  Christ  ^ves 
ibc  sacrament  to  show  himself  as  familiarly  as  can  be.  Hence 
Thomas  would  not  believe,  "  unless  he  might  put  his  finger  in  hia 
side,"  and  the  Lord  tendered  him, yet  pronounced  "them  blessed 
thai  have  not  seen,  and  yet  beheved."  John  xx.  29.  So  I  say, 
e  contra.  Woe  lo  them  that  hare  no  other  manifested  Christ  hut 
Bucb  a  one.  Litlle  do  you  think  what  wrong  you  do  to  Christ ; 
for  you  do  as  much  na  in  you  lies  lo  eclipse  all  liis  glory  at  the 
last  day,  as  the  wicked  by  tlieir  sina  eclipse  his  glory  at  this  day ; 
(2  Tbess.  i.  10.)  "  He  ehaU  be  admired  in  all  that  believe." 
Why  ?  Because  your  testimony  was  believed  ;  that  faith  which 
doselh  will],  and  sees  Christ  in  a  testimony,  is  that  whereby  Jq- 
sus  shall  be  admired  at  the  world's  end. 

Ootift.  i.  Tbat  the  saving  knowledge  of  Jesus  Christ  is  this, 
wht^reby  the  soul,  being  sensible  of  his  ignorance  of  Jesus,  be- 
holds such  a  glory  of  Christ's  person,  as  that  he  esteems  liim  in 
all  his  glory,  as  his  present,  greatest,  and  only  good.  I  will  lake 
thi«  ia  pieces. 

1.  I  say  that  soul  which  has  truly  and  savingly  seen  the  Lord 
Jeaua  has  been  made  sensible  of  his  ignorance  of  him  ;  I  see 
him  not,  1  have  heard  of  him  and  read  of  him,  and  token  hia 
name  into  my  mouth  and  professed  him ;  and  I  believe  others 
see  him,  and  bleasod  arc  their  eyes  ;  but  I  see  him  not :  (John  ix. 
26,  37,  Sit,)  "For  judgment  am  I  come  into  this  world."  Aud 
look,  as  all  the  increase  of  the  knowledge  of  Christ  come«  in  by 
llus  door,  so  the  beginning  of  it ;  and,  therefore,  those  tliat  liave 
bem  cast  down  and  beard  of  Christ  n  tiiaviour,  but  never  felt  their 
ignorance  of  him  before  they  have  apprehended  him,  their  light 
b  darkness,  and  their  knowledge  full  of  delusion  and  idolatrous. 

3.  It  beholds  a  glory  in  Chnst's  person ;  for  before  tbe  L>ord 
revettls  his  Son  to  any,  look,  what  be  was  to  tbe  Jews  be  ia  to 
everyman;  (la.liii.  2,8.)  '-Heisrcjectedanddespisedof  men  ;" 
nothing  so  mean  aa  Christ,  every  vanity  preferred  above  bim, 
and  men  can  do  no  other,  because  they  see  not  his  glory  and 
beauty  ;  (1  Cor.  ii.  8.)  "If  ihey  had  known,"  etc.  Therefore 
ihc  l^nl  reveab  bis  hidden  glory  to  lhem,suthas  never  entered 
into  their  bcjtns  before,  or  into  the  minds  of  other  men,  which 
though  olhera  muy  talk  of,  yet  they  can  not  see  it  iu  that  manner 
TOL.  II.  27 


314  THE    PARABLt    OF 

ns  they  do.  It  is  called,  therefore,  marvelous  light  which  he 
doth  revcflt  trfaen  the  eouI  hath  been  viewing  its  own  shame  and 
fillb,  when  all  the  griiss  aoA  gloiy  is  withered,  (Is.  x1.  6,)  then 
the  glory  of  Christ  is  revealed ;  one  every  way  80  fit  and  suila- 
ble  to  them,  accordiDg  to  all  their  wants  and  woes,  by  some  eer- 
mon  or  other,  which,  when  the  soul  doth  see,  it  usually  fills  the 
head,  and  heart,  and  eyea  with  tears.  O,  that  I  have  despised 
hira  BO  glorious!  Acta  ii.  36,  37  ;  2  Cor.  iv.  5,  G.  If  the  soul 
should  not  feel  its  ignorance  of  him,  it  would  never  esloem  the 
sight  of  him ;  but  now  it  doth  thus,  and  now  that  glory  is  re- 
vealed 1  (John  i.  1 4,)  "  "We  beheld  his  glory  as  the  glory  of  the 
only  begotten  Son."  In  every  truth  there  is  a  glory  which  men 
see  not,  and  this  is  called  in  Scripture  "  the  finding  of  the  pearl." 
Matt.  xiii.  45. 

III.  He  BO  beholds  him  in  his  glory,  as  that  he  now  esteems 
of  Lim  in  all  his  glory.  For  a  Balaam  may  see  the  glory  of 
the  tents  of  Israel  and  the  star  of  Jacob,  hut  they  esteem  not  of 
him  in  all  his  glory.  The  daumed  in  boll  see  a  glory  in  Christ, 
else  lliey  would  never  grieve  for  the  lose  of  him ;  but  it  is  only 
in  regard  of  something  in  Christ  delivering  saints  from  sorrows 
Uiey  feel.  Nay,  many  reprobates,  under  a  lively  ministry,  shall 
Bce  some  glory  in  Christ  and  in  saints,  to  think  them  the  happy 
men,  yet  not  esteem  of  him  in  all  his  glory ;  but  it  is  otherwise 
here.  The  Lord  ariseth  as  the  sun  upon  the  earth,  which  makes 
all  things  that  have  any  glory  to  appear  therein,  and  it  puts  a 
glory  on  every  thing  that  was  hid  before.  So  Christ  puts  a  glory 
on  every  thing  of  himself;  so  that, — 

1.  The  soul  sees  a  glory  in  the  graee  of  Christ.  John  i.  14, 
For  the  glory  of  Christ's  person  is  not  seen  wiihoat  these  excel- 
lencica ;  (Luke  i.  46.)  "  My  soul  magnifies  the  Lord." 

2.  A  glory  io  the  holiness  of  Christ.  Is.  vi.  8.  Especially 
to  consider,  It  is  in  him  to  make  me  holy.  2  Cor.  iii.  18. 

3.  A  glory  in  his  covenant  and  promises.   Ps.  btv.  1,  2.     0 
that  all  those  promises  might  be  made  good  to  me!     This  is  all    . 
my  desire.  2  Sam.  xxiii.  5.  . 

4.  A  glory  in  the  government,  and  commands,  and  will  of  I 
ChrisL     O,  if  once  I  could  in  every  thing  g^ve  o 
heart!  Ps.zix.  10.     That  the  soul  luul  rather  lose  all  thancrosal 
his  will  in  a  small  thing,  seeing  a  glory  in  the  least  truth,  in  cost*  | 
ing  off  a  ceremony,  etc.  Zach.  vi.  13. 

5.  A  glory  in  all  the  ordinances  of  Christ.     "  O,  how  a 
are  thy  tabernacles,  0  God ! "     O,  the  fellowship  of  sainis  ! 
the  peace  on  .Sabbaths ! 

6.  A  glory  in  all   his   carriage.     Let  him   blese   me  i 


THE  TEN   VIRGINS.  315 

outward  estate,  though  but  a  little.  This  is  the  allowance  that 
Christ  in  glory  provides  for  me.  Let  him  threaten  me,  "  Grood 
is  the  word  of  the  Lord."  Let  him  desert  me,  his  anger  is  love. 
0,  that  is  glorious.  Let  him  take  all  from  me,  reproach  me, 
"Moses  esteems  Christ's  reproach  greater  riches  than  Egypt," 
which  is  our  estate  here.  It  sees  a  glory  in  all  Christ's  ways, 
and  quiets  itself  here ;  "It  is  the  Lord,"  as  Eli  said.  Thus 
saints  see  and  esteem  of  Christ  in  all  his  glory,  and  we  shall  find 
a  false  heart  even  fall  short  here,  a  sincere  heart  never ;  but 
commonly  it  is  so  taken  up  with  it,  that  if  you  ask.  Suppose  you 
should  have  all  grace,  holiness,  promises  of  Christ,  etc.,  would 
not  this  be  mercy  ?  Yes ;  enough.  I  should,  then,  boast  in  him, 
and  bless  him  forever.  And  hence  Christ  is  called  (Luke  ii.  33) 
"  The  glory  of  Israel,"  because  they  so  esteem  him.  And,  (Is. 
XX viii.  5,)  "  In  that  day  the  Lord  shall  be  a  diadem  of  glory." 
Others  may,  in  horror,  prize  Christ  above  the  world;  but  it  is 
only  to  ease  them. 
IV.  I  add,  he  esteems  him  thus,  — 

1.  As  his  present  good  ;  so  that  if  the  Lord  doth  withdraw  or 
deny  himself,  now  unto  him  nothing  in  this  world  can  for  the 
present  quiet  him.  Jer.  1.  4,  5.  Hence  those  in  their  judgments 
acknowledge  Christ  the  greatest  good,  and  when  they  are  dying, 
and  see  he  will  so  at  the  last  day,  yet  now  for  the  present  a  lit- 
tle more  liberty  in  sin,  sloth,  lust,  honor,  gain,  lots,  large  accom- 
modations are  better.  You  never  saw  him.  O,  vile  world,  the 
Lord  will  one  day  condemn  thee  out  of  thine  own  mouth  ;  thy 
own  will  was  more  dear  to  thee  than  his,  this  world's  ease  better 
than  his  peace,  etc.  When  you  lie  on  your  death  beds,  you  es- 
teem him  then.  Why?  Because  he  serves  your  turn  then. 
Hence,  before  you  did  not. 

2.  As  the  greatest  good.  Deut  xxxiii.  26 ;  Jer.  x.  7.  Hence 
those  that  see  some  good  in  Christ,  and  desire  him,  and  offer  fair 
for  him,  but  prize  him  not  as  the  greatest  good.  And  hence  with 
the  young  man,  though  content  to  part  with  somewhat,  not  with 
all,  they  will  cast  their  rags  down  at  Christ's  feet,  and  entreat 
him  to  take  away  their  sins,  but  will  not  cast  their  crowns  down, 
the  dearest  things  they  have ;  and  hence  the  thorny-ground  pro- 
fessors ever  fall  away.  The  good  things  of  this  world,  wliirh 
they  forsook  in  time  of  persecution,  were  dearer  than  Christ, 
and  hence  they  fall  away.  It  is  a  dishonor  to  a  king  to  be  val- 
ued as  other  men  are.  Zach.  xi.  12,  13. 

3.  As  the  only  good ;  (Is.  xxiv.  23,)  "  The  sun  shall  be  con- 
founded," etc.  And  though  other  things  may  steal  into  their 
hearts  for  a  time,  yet  they  recover  themselves ;  this  is  the  one 


I 


816 


THE   PABiBLE   OF 


i.  4)  that  ihey  beg  in  this  life.     And  hence  do 


I 


thing  (Pa.  i 
fail  short. 

1.  Thoao  that  esteem  Chriat  as  men  do  merchandise;  they 
would  fain  have  it,  but  are  loth  to  bring  it.  Men  maj  esteem 
Christ,  ae  they  think,  the  only  good  ;  hut  herein  their  falseness 
appears,  that  they  neglect  means  to  it,  becuuse  they  have  some 
good  else  to  quiet  ibcm.  And  here  is  condemned  all  lazy  pro- 
fession. 

2.  Those  llittt  would  have  Christ,  and  esteem  him  highly,  and 
use  means  for  lum  diligently,  but  they  must  have  Christ,  and 
world,  and  lust,  and  ease  likewise.  Christ  to  quiet  their  con- 
adences.  and  tlie  world  their  hearts  ;  Christ  to  rest  on  when 
their  duties  fail  them,  and  the  world  to  rest  iu  when  the  consola- 
tions of  Christ  are  denied  unto  them.  "  The  land  is  good ;  go 
up  and  possess  it." 

Object.  1.  But  do  the  saints  come  to  this  pilch? 

Ant.  2  Cor.  iv.  S,  ••  If  our  gospel  be  hid,  it  is  bid  to  them  that 
be  lost."  Who  are  those  from  whom  Christ  is  hid?  When  is 
he  hid  ?  When  his  glory  is  hid.  I  know  saints  may  feci  a  want 
of,  and  mourn  for  it ;  but  it  will  appear,  if  they  are  the  Lord's, 
at  some  time.  Nay,  this  they  wUl  find,  some  and  much  con- 
tempt remaining  which  tbey  oppose ;  yet  this  b  here,  and  al 
parting  limes  it  is  seen. 

Object.  2.  But  saints  can  not  know  tliis. 

Am.  Tes,   (as  well  as  tlicy  can  know  their  contempt.)  by 

I  means  of  God's  Spirit  i  he  that  is  carried  from  one  contrary  to 
anoilier  shall  know  it. 
Object.  3.  But  hypocrites  may  attain  to  this. 
Am.  I.  Then  the  gospel  may  he  revealed  to  a  hypocrite,  and 
lo  them  that  arc  lost. 
2.  Then  they  may  believe ;  for  to  them  only  the  Lord  is 
precious.  I  Pet.  ii.  7.     Then  a  thing  is  precious,  when  we  value 
it  according  to  the  worth  of  it.     Now  the  Lord  is  the  greatest 
and  only  good,  and  then  when  we  esteem  him  so;  this  is  Uio 
work  of  believers  only. 
3.  Then  Christ  may  be  a  carnal  man's  treasure.     For  that  is 
our  treasure  which  we  esteem  most. 
4.  Then  a  carnal  heart  may  honor  Christ  with  c 
highest  degrees  of  honor,  which  consists  in  this  high  estcemyd 
(Luke  i.  4i;,)  "My  soul  magnifies  the  Lord." 
5.  Observe  we,  ihat  never  any  lost  Christ  bnt  because  thepi 
undervalued  him.     Forsake  all.  and  take  the  pearl.     That  tt.fl 
shall  lie  upon  you  one  day ;  O,  if  Christ  had  had  thai  t 
which  lust  and  world  hath  hnd,  1  bad  had  him  now  1    Exainim^J 


THE   TEN   VIRGINS.  317 

if  it  be  thus,  if  you  thus  see  and  prize  the  Lord  Jesus.  O,  be 
thankful  that  ever  the  Lord  sen't  that  messenger  to  reveal  Christ ! 
If  not,  O,  go  and  mourn !  Paul  did  so  three  days,  (Acts  ix.)  when 
"he  saw  nothing."  O,  Christ  hath  been  long  hid  from  thee. 
0,  few  have  this ;  but  lay  about  for  it,  for  else  that  in  Matt, 
xxiij.  39  shall  be  your  portion. 

Section  III. 

III.  Fullness  of  faith,  in  the  room  of  unbelief. 

For  it  is  not  unknown  how  strongly  this  sin  keeps  every  man's 
palace,  and  that  not  Moses,  but  the  Lord  Jesus,  is  the  stumbling- 
stone  even  of  the  Jews,  the  peculiar  people  of  Grod.  Wlien  men 
are  at  their  last  cast,  that  the  Lord  intends  to  wait  to  pity  no 
more,  at  last  the  Son  comes,  and  an  unbelieving  heart  casts  the  * 
balance  and  refuseth  him.  After  that  the  Lord  hath  tried  me^j 
by  miraculous  preservations,  deliverances  from  Pharaohs,  pro- 
vision as  Massah,  then  Canaan  comes  to  be  entered,  and  men 
can  not  enter  because  of  unbelief.  This  sin  stands  in  open  view, 
and  keepft  the  breach,  when  all  other  sins  in  appearance  are 
beaten  out  of  the  field.  Now,  there  is  a  Spirit  of  faith,  which 
comes  in  the  room  of  this  unbelief,  dispossesseth  the  soul  of  the 
ppwer  of  it ;  for  there  may  be  some  lighter  strokes  of  the  Spirit, 
which  are  lighter  skirmishes  with  it,  but  yet  it  wins  field  again ; 
as  in  the  stony  ground,  that  believed,  but  unbelief  got  head  again 
in  time  of  persecution  and  temptation,  and  then  they  fell  away. 

Quest.  1.  What  is  this  faith,  or  that  fullness  or  full  measure 
of  it? 

Ans.  I  shall  not  speak  here  of  historical  or  miraculous 
faith ;  the  first  of  which  is  in  the  devils,  the  second  in  some  men 
only,  that  may  perish  afterward.  Nor  yet  of  that  faith  which 
we  call  of  assurance,  we  shall  not  come  yet  to  that.  But  of 
that  which  we  call  justifying  faith,  and  that  which  doth  first 
unite  to  Christ,  and  justify.  Now,  this  faith  is  the  coming  of  the 
soul  to  Christ  This  is  the  general.  For  Adam  had  his  life  in 
himself,  but  now  it  is  lost  in  us,  but  laid  up  in  Christ.  Col.  iii.  3. 
Now,  hence  they  that  would  have  this  life,  must  go  out  of  them- 
selves to  the  Lord  for  it.  Now,  the  motion  of  the  soul  between 
these  two  extremes  of  emptiness  and  death  here,  to  life  and  full- 
ness there,  what  is  it  but  faith  ?  Which  Adam  had  not,  nor 
could^Jiaye  in^thaL-Cstate ;  and,  therefore,  none  of  the  sons  of 
Adam  naturally  can  share  in  it. 

And  tliat  this  is  faith  it  appears  — 

L  From  John  vi.  35.   "  I  am  the  bread  of  life :  he  that  comes 

27* 


I 
I 


to  me  shall  never  hunger ;  and  he  that  believes  in  roe  shall  never 
thirst." 

2.  Because  unbelief  is  the  departing  of  the  bouI  from  the  God 
of  life.  Heb.  iii.  12.  Not  from  a  holy  law,  but  from  a  living 
God. 

3.  Failh  is  the  proper  effect  of  vocation  ;  or  rather  the  chief 
part  thereof.  Now,  look,  as  ineffectual  vocation  is  when  the 
Lord  calb>,  but  the  soul  never  comes,  so  effectual  vocation  is 
whereby  the  Lord  calls,  and  the  soul  answers,  and  so  comes. 
So  that  to  sit  still  and  see  nothing,  and  do  nothing,  is  not  faith, 
but  slolh.  No,  Christ  can  not  be  in  that  soul  that  is  jet  in  him- 
self. Therefore  faith  is  not  a  passive  posBibility  of  the  soul  to 
receive  Chnst,  though  that  may  prepare  for  him,  but  the  going 
oat  of  a  man's  self  unto  Christ. 

[~  Quett.  2.  But  may  not  a  man  come  to  Christ,  that  never  shall 
liave  mercy  from  Christ? 
Am.  Yes,  there  may  be  many  lighter  strokes,  as  in  temporary 
believers.  )  The  world  is  at  tliia  day  full  of  faiih ;  every  man 
[hinks  and  saith  he  believes,  though  his  futh  be  weak.  It  is 
men's  buckler  against  all  means,  they  know  these  sins,  but  as 
long  as  they  believe  all  is  well.  And  it  is  their  comfort  in  all 
their  troubles,  tliough  the  Jjord  kills,  yet  ihey  will  believe.  And 
I  say,  some  men  have  departed  indeed  from  the  Lord ;  the  gos- 
pel bath  been  preached,  and  they  have  made  out  of  themselves 
[I  to  Christ,  but  missed  of  him.  There  is  a  bramble  faith  rhat 
']  catcheth  and  scratcheth  Christ,  kisselh  and  betrays  him.  That 
coming  to  Christ  therefore  which  none  else  have  the  full  meas- 
ure of,  it  appears  in  these  particulars. 

It  is  that  work  of  the  Spirit  whereby  a  sinner,  sensible  of  his 
extreme  nakedness,  emptiness,  and  want*,  being  called  of  God, 
his  whole  soul  comes  out  of  himself  to  Christ,  for  himself.  I 
speak  not  of  assurance,  for  if  that  were  failh,  all  reprobates 
then  were  bound  to  believe  an  untruth,  viz.,  that  God  the  Father 
loves,  and  Christ  hath  died  for  them. 

1.  It  is  a  work  of  Goil's  Spirit,  and  hence  it  is  called  t 
Spirit  of  faith,  not  only  because  wrought  by  it,  but  because  t 
Spirit  is  in  an  admirable  manner  fastened  to  it,  and  clasped  fel 
the  soul,  and  the  soul  to  Christ  by  it. 

2.  The  subject  in  which  it  ia  wrought ;  a  sinner  sensible  of  hi  _ 
extreme  wanis ;  for  faith  springs  out  of  the  destruction  of  oac| 
own  exi'cllency,  and  ruins  ofit ;  like  Christ,  that  did  t 

A  root  out  of  a  ilry  ground  ;  forulic  Lord's  great  plot  is  to  advanctfl 

llChri«t  and  his  rich  graced  Now,look,  as  it  is  o1>scured  by  bring<M 

tng  Any  thing  uf  our  own  to  it,  so  it  is  advanced  by  fetching  ■" 


319 

from  it ;  ihh  can  never  be  till  tlie  soul  is  sensible  of  his  naketl' 
ne.sa,  emptiness,  and  wanis  ;  let  Christ  be  never  so  sweet,  a  full 
tool  will  loathe  him ;  and  I  say  extreme  want.  The  prodigal 
never  comes  home  till  he  dies  fur  hunger;  for  such  is  the  sense- 
li^^sncM  of  men,  and  dislike  of  Christ,  that  extremilieB  only 
drive  them  hither,  ns  Judges  v.  6.  When  the  Midianites  came, 
tbc_v  ran  like  beasts  to  their  den,  and  until  bread  moa  taken  from 
them,  they  cry  not  unto  the  Lord,  but  then  thej  do ;  so  men 
huve  neither  hearty  or,  if  so,  no  heads  to  come  to  Christ  till  now ; 
and  usually  the  Lord  makes  this  the  ground  of  the  soul's  firat 
motion  towards  Christ.  I  die  here,  and  because  of  my  wants  I 
therefore  come.  Pardon  sin,  because  great.  Ps.  xxv.  11.  Be 
merciful,  because  it  is  a  sliff-necked  people,  Exod.  xuciv,  9. 
That  so  when  the  Lord  pardons,  the  soul  may  have  nothing  to 
boast  of  but  misery,  and  now  it  is  hard  to  believe.  But  tlug  is 
not  all. 

3.  It  must  be  called  of  God ;  for  else  the  soul,  though  never 
so  sensible  of  misery,  could  not,  would  not,  dur^^t  not  come ;  but 
it  wonid  either  sink  under  its  burden,  or  plead  against  all  means ; 
it  shall  presume,  as  Judas  that  hai^  no  look  of  Christ  (as  Peter 
hail)  hangs  himself;  and  hence,  (Jer.  iii.  23.)  "  Come  unto  me ; 
their  heart  answered.  We  come."  For  this  is  usually  the  objec- 
tion of  the  soul  when  it  sees  the  riches  of  mercy,  What  have  I 
to  do  with  it,  that  am  so  vile,  and  have  fallen  so  ot^  and  rejected 
the  Lord,  and  am  like  to  do  so  F  I  shall  sin  the  more  by  thia 
means.  No,  the  command  of  the  gospel  comes,  O,  come,  nol- 
n-ithstanding  all  this,  nay.  because  of  this,  for  I  will  heal  you  of 
them.  Now,  this  call  hath  two  things  in  it.  1.  It  is  particular ; 
for  general  invitations  to  believe  and  come  in  are  made  partic- 
ular to  the  elect,  who  else  would  not  come  in ;  and  hence,  (Is. 
xliii.  1,)  '■  I  have  called  thee  by  name."  For  we  shall  find  that  the 
hearts  of  men,  when  they  see  a  promise,  can  not  think  it  con- 
cerns lliem ;  all  that  hunger  shall  be  satisfied,  but  shall  I  ?  And 
hrnce  eh<>w  them  it  is  as  particular  as  the  law,  they  can  not  think 
it  in  to  them  ;  and  hence  tbey  say  sometime  the  word  alt  b  not 
put  in.  Now,  that  is  the  mighty  power  of  unbelief,  a  word 
spoknn  to  all  is  regarded  by  none  till  the  Lord  make  it  particular ; 
and  bencv  (Is.  ii.)  Christ  is  said  to  judge  the  nations:  now,  when 
judges  ride  their  circuits,  they  do  not  make  laws,  but  only  apply 
laws.  One  man  is  brought  liefore  them  to  be  condemned ;  he 
Itajtct  heller,  but  he  is  so;  now  he  trembles.  Another  to  be 
acquitted ;  he  fear*,  being  falsely  accused ;  he  is  freed,  and  now 
he  rrjnicclh.  2.  It  is  a  living  call,  or  powerful  call.  John  v.  25, 
And  bentw  a  man  may  live  nnder  tlie  calls  of    ' 


I 


3S0 


and  nevpr  come,  hecauae  it  is  not  made  living  from  the  lytrd  of 
lii'R ;  mid  iiuMue  not  irresistible. 

4.  Upon  this  call  thp  whole  soul  poroes  out  of  ilself  lo  Cliristj 
for  if  a  man  could  climb  tLc  clouds,  and  utilwk  llie  doors  of 
heaven,  and  come  EUoS'like  in  his  body  to  Christ,  he  might  miss 
of  Christ,  as  well  as  those  that  came  and  followed  Christ,  for  s 
time,  with  tlieir  bodies  while  he  lived  on  the  earth.  A  man  may 
come  to  Christ  with  linlf  his  eouI  or  heart ;  there  may  be  some 
hope  and  some  desires,  some  love  and  some  cleaving  to  him,  and 
choice  of  him  really,  inwardly,  and  yet  not  savingly,  because  the 
whole  sonl  is  not  here  come,  but  half  of  it,  James  i.  7,  8.  Now, 
the  whole  soul  then  comes,  wben  all  the  affection!)  and  wilt  take 
their  flight  lo  the  Lord,  and  fasten  there.  Wben  all  the  affec- 
tions are  gathered  from  all  other  things  and  changed,  and  so  they 
come  to,  and  embrace  the  Lord ;  so  that  hope  waits  only  here, 
"When  will  the  Lord  pity  me?  Desires  that  were  set  on  a  thousand 
things  before,  all  long  after  him,  love  only  tasteth  him ;  tlie  Lord 
letting  in  some  sight  of  the  freencsa  of  merey,  hope  looks  oat 
hither ;  the  Lord  showing  the  want,  and  the  way  to  it,  desire 
breaks  down  stone  walls  and  all  means,  and  the  difficulty  of  them, 
to  hare  him.  The  Lord  letting  the  soul  taste  the  sweetness  of 
Jesus  and  lib  grace,  the  soul  joys,  and  love  embraceili,  and  the 
will  fosters;  a  carnal  heart  -desires,  loves,  joys,  in  other  things, 
and  the  Lord  also,  and  so  hath  a  false  heart.  But  the  whole 
heart  comes  hither,  and  when  it  is  here,  thinks  one  heart  too 
little;  nay,  one  life,  one  soul  J  and  when  any  part  of  the  affecliona 
are  lefl  any  where  else,  then  the  soul  mourns,  hates  that  bondage, 
is  ashamed  of  it,  etc  So  tliat  the  stream  of  the  whole  sonl  rung 
now  hither.  Ps.  cxix.  2 ;  Jer.  iii.  10 ;  Ps.  slv.  10.  So  it  is  with 
the  soul,  ns  with  them  when  they  were  to  come  out  of  Kgypli 
they  would  not  leave  child  nor  hoof  behind,  lest  there  shonM  be 
any  occasion  of  return ;  as  it  is  with  the  soul  departed  from  the 
body,  it  only  minds  the  Lord  it  hath  taken  leave  of  all,  so  by 
faith  tlie  whole  soul  leaves  all  and  comes  to  the  Lord ;  otherwise 
the  soul  is  not  come  lo  Christ,  but  reacheih  aAer  Christ :  like 
men  that  wnded  after  the  ark,  but  perbhcd  in  the  waters.  Their 
arms  are  not  long  enough,  their  desires  and  love  are  not  long 
enough,  lo  reach  Christ ;  the  bent  and  stream  of  the  soul  U 
I  set  and  runs  here.\  It  is  with  the  soul  aa  it  is  with  I 
Irivers,  l>oth  run  with  all  their  strength  to  the  eea,  but  I 
great  river  is  bigger,  and  runs  faster,  yet  the  other's  stream  i 
wholly  carried  thither.  Ho  some  men  may  be  more  full  of  faitf 
than  others,  yel  both  ran  to  the  sea,  and  as  rivers,  they  run  k 
their  circles,  this  way  and  that  way,  and  a 


TEH   ViRGINS. 

Up,  yet  end  there.  So  the  aouls  of  all  saints  nm  to  this  and  the  1 
other  erealnre,  yet  they  end  in  ihe  Lord  at  lasL  |  As  Peter  ajji/ 
John,  that  ran  to  the  sepukher,  though  one  outran  the  other,  yet 
they  came  both  lo  the  Lord  at  last  ;  when  both  of  them  had,  for 
a  time,  forsook  him,  though  all  the  world  draw  the  aoul  back,  it 
can  not  live  without  the  Lord  ;  nay,  though  Uio  Lord  beat  away 
the  soul  fi-om  him,  yet  it  follows  after  him. 

5.  It  is  to  the  Lord  for  himself;  for  (John  vi.)  some  came  to 
Christ  for  loaves,  and  could  have  been  glad  if  Christ  had  been 
king  for  it,  but  did  not  care  for  himself  i  and  hence  (ver.  27) 
be  points  and  turns  them  to  himself:  aotae  came  to  him  for 
higher  cads,  therefore  were  bis  disciples,  that  is,  for  life  from 
him.  But  "  hia  flesh  and  blood,  or  else  yo«  die,"  it  woe  a  hard 
saying;  they  could  not  understand  nor  see  what  that  meant,  and 
hence  forsook  him ;  but  when  they  come  and  receive  him  himself, 
now  life  is,  indeed,  theirs. 

So  that  it  is  Christ's  person  thai  this  faith  first  pitcbeth  on,  as 
it  is  in  marriage,  and  those  that  come  for  this  were  never  sent 
away.  Now,  the  soul  is  truly  come  to  him  for  himself,  1.  'When 
himself  gives  rest  to  the  soul  in  the  want  of  all  things.  Heb. 
iv.  3,  If  friends,  protection,  strength,  hfe,  glory,  be  wanting, 
yet  having  him,  in  him  I  have  all  these ;  when  all  is  sold  away, 
not  the  treasure  only,  but  the  field  contents  him;  for  it  looks  on 
this  as  better  than  heaven,  than  glory ;  it  comforts  the  soul  that 
the  Lord  liimself  should  he  muie.  2.  The  soul  that  taketb  him, 
it  is  not  only  to  make  boost  of  biin,  as  Capernaum  bad  him,  nor 
to  oovor  sloth,  and  sin,  and  delusion  hy  him.  I  have  Chrbt,  and 
I  have  no  more  to  care  for,  etc.,  but  to  live  on  him ;  (John  vi. 
57,)  "  He  that  eateth  me  shall  live  by  me."  Phil,  iii,  9,  10. 
A  man  takes  not  Christ  as  medicine  to  ease  liim,  nor  as  stately 
hangings  to  adorn  him,  but  as  bread  to  receive  life  from  bim. 
For  many  receive  Christ,  rest  they  do  upon  him,  and  rest,  they 
say,  in  him,  but  they  do  not  suck  any  good  from  bim ;  nay, 
before  they  had  any  Cbrist  or  assurance  of  him  they  were 
better  thou  now.  You  have  nothing  lo  do  with  the  Lord  Jesus, 
you  are  out  of  your  place.  As  in  Jotbam's  parable,  the  uUvc 
and  vine  would  not  be  pulled  out  of  their  places,  to  be  set  on 
the  tops  of  oilier  trees,  as  kings,  lest  they  lose  their  fatness  and 
Bweetiiess  ;  bo,  since  you  have  closed  with  Christ,  you  have  lost 
your  fatness  and  sweetness  that  once  you  had,  you  are  now  out 
of  your  place ;  go  to  your  horrors  and  sorrows  again,  till  the  Lord 
so  give  himself  lo  you  as  that  you  may  receive  life  from  him. 

Qvexl.  3.  But  must  all  come  thus  to  Cbrist  with  their  whole 
soul?  will  not  part  of  the  price  serve? 


Atu.  No,  the  whole  soul  mnst  come,  and  can  not  but  come. 

1.  In  regsrd  of  the  jciilousy  of  God;  who  is  like  n  jealous 
haaband,  con  be»r  with  mauy  wcnknesses,  but  will  have  the  wliole 
heart ;  and  thej  that  do  not  shall  be  deslrored  for  spiritual 
whoredom.  Fa.  Ixxiii.  27.  lie  ahould  dishonor  Christ  else,  to 
Bell  bim  so  cheap. 

2.  In  regard  of  the  exccllenej  of  Christ ;  the  Lord  draws  the 
eoul  by  the  revelation  of  him.  Rom.  i.  16, 17  ;  Is.  Iv.  3, 4.  Now, 
look  as  men  in  this  world,  when  ihej  see  a  seeming  good,  tliejr 
whole  soul  is  overpowered  to  be  drawn  after  it.  So  here,  wlien 
Btich  an  object  is  seen,  especially  Ilie  soul  having  been  at  his 
sepulcher  weeping,  as  iron  never  stirs  till  the  loadstone  comes, 
and  then  it  makes  to  that  only,  not  to  things  toufhed  with  it ;  for 
as  "we  love  him  because  be  loved  ns  first,"  so  Christ  loving  the 
boqI  with  all  bis  heart,  and  his  whole  heart  set  upon  him,  the 
whole  soul  is,  e  eoitlra,  set  on  Christ. 

3.  In  regard  else  a  man  can  receive  nothing  from  tLe  Lord. 
Jer.  xxix.  12,  13.  As  it  is  with  conduit  pipes,  let.them  be  laid, 
but  not  reach  the  conduit  head,  no  water  can  come  to  that  family, 
BO  here;  and  this  is  the  reason  why  men  lire  and  pray,  and  re- 
ceive nothing,  their  hearts  reach  not  hither.  Men's  hearts  reach 
but  half  way  to  Christ     Tell  me  else,  did  you  ever  not  receive  ? 

4.  Because  else  it  is,  indeed,  no  coming  to  him,  but  a  leaning 
on  him  or  toward  him.  So  as  it  is  with  trees,  if  not  cut  off  quil^ 
or  nol  pulled  up  quite  by  the  roots,  they  cad  not  be  set  in  an- 
other orchard;  if  the  tree  be  left  with  never  so  little  twigs  in 
the  ground,  so  here  ;  nay.  the  Lord  accounts  this  worse  than  if 
a  mnu  had  not  come  at  all.  Jer.  iii.  10.  The  Lord  abhors  a 
double  heart,  that,  Judas-like,  forsakes  nil  for  the  Lord,  hut  then 
loves  tbc  Lord  and  the  bag  too.  You  are  not  the  Lord's,  As 
it  was  with  that  man  that  quarreled  about  the  tree,  it  leaned 
over  the  pales,  but  the  root  l)eing  found  to  be  there,  his  it  was; 
80,  though  he  lean  on  Christ,  he  is  none  of  his. 

QtMst.  4.  But  do  all  saints  come  to  this  measure  ? 
Am.  Ponder  these  grounds  else. 

Object.  But  are  not  our  hearts  partly  carnal,  and  so  close  with 
the  creature  ? 

Ant.  True  :  but  yet,  — 

1.  So  far  as  it  is  carnal,  it  is  lamented  heavily ;  so  that  t 
grow  not  there,  but  are  dying,  withering  daily.  .Ter.  xxxi.  18,  1^. 
"When  a  man's  affections  grow  out  of  the  world,  and  tliere  h 
fear  nor  sorrow,  in  this  respect  now,  no  Christ  is  there. 

2.  The  bent  and  bias  of  the  soul  carries  the  whole  soul  hitber^.l 
For  I  would  not  judge  of  this  so  much  by  sudden  pangs,  as  by^i 


THE   TEN   VIUGINS.  328 

an  inward  bent ;  for  the  whole  soul,  in  affectionate  expressions 
and  actions,  may  be  carried  unto  Christ,  but  being  without  this 
bent  and  change  of  atfections,  it  is  unsound,  as  in  Gideon,  they 
would  on  a  hurry  make  him  kihg ;  he  would  not ;  he  knew  it  was 
a  sudden  pang  which  would  die.  And  the  reason  is,  the  true 
turn  of  the  whole  soul  is  not  by  turning  old  affections  upon  an- 
other object,  but  changing  them  first  by  this  bent,  and  so  turning 
them.  For  a  carnal  heart  may  have  the  first,  as  the  same  eye 
may  see  the  sun  and  a  dunghill,  and  the  eye  not  changed ;  so 
here.  Now,  when  the  whole  soul  is  set  here,  it  is  never  at  rest 
till  here. 

Quest.  5.  But  may  not  hypocrites  come  to  this  ? 

Ans,  1.  Then  they  may  be  blessed.  Ps.  cxix.  2. 

2.  Then  they  shall  never  be  cast  off  from  Christ  John  vi.  87, 

3.  Then  they  may  partake  of  that  which  the  Lord  only  looks 
for.  For  why  is  the  Lord  angry  ?  The  heart  is  gone  from  him. 
Why  is  the  ministry  ordained,  but  to  win  the  whole  heart  to  him  ? 
John  iii.  19-21.  O,  therefore,  consider  whether  it  hath  been 
thus  with  you  or  no.  If  not,  woe  to  you  I  O,  be  very  careful 
here.  It  is  a  thousand  to  one  if  some  part  of  your  heart  be  not 
iixcd  elsewhere.  J£  Christ  were  at  judgment,  and  should  say, 
''  Come,  ye  blessed,*'  how  glad  would  ye  be  I  O,  he  saith  now, 
Come,  and  take  myself. 

Section  IV. 

IV.  Fullness  of  the  Spirit  itself  in  the  room  of  Satan. 

I  sliall  not  speak  here  either  concerning  that  fullness  of  the 
Spirit  in  extraordinary  gifts,  spoken  of  frequently  in  the  Acts, 
nor  yet  of  that  fullness  of  the  Spirit  which  some  Christians,  that 
the  Lord  sets  apart  to  do  and  suffer  more  for  him,  shall  receive 
more  than  others.  For  (John  xiv.  17)  the  disciples  had  the 
S[>irit,  and  yet  Christ  promises  to  send  them  the  Spirit  And 
»St#*phcn  was  a  man  "  fdll  of  faith  and  the  Holy  Ghost."  Acts 
vi.  8.  And  Barnabas  (Acts  xi.  14)  "  was  a  good  man,  full  of 
faith  and  the  Holy  Ghost."  But  I  shall  speak  of  that  Spirit 
which  is  in  every  believer,  without  which  we  are  not  Christ's. 
Kom.  viii.  9.  And  this  is  that  Spirit  which  is  opposite  to  the 
evil  spirit,  the  prince  of  darkness,  which  possesseth  with  craft 
and  power  all  the  souls  of  the  sons  of  men,  who  doth  not  only 
encamp  alx)ut  men,  (I  Pet.  v.  7,  8,)  nor  only  "  work  within 
them,"  (Eph.  i.  2,  3,)  but  he  inhabiteth  and  dwelleth  in  men. 
He  doth  not  only  take  men  captives,  (2  Tim.  ii.  2G,)  but  he  dwells 
in  and  possesseth  the  souls  of  his  captives.    Luke  xL  21.     And 


i  poslenty 


H  .  int'allj 

K  Fort 

■  from 


^i  THE  rAKABI.K   OF 

thoagli  he  dolh  liepart  for  a  time,  yel  (ver.  26)  "  tLey  retma  1 
and  dwell  there."  Now,  in  the  room  of  this,  comes  God'a  Spirit,  | 
who  (ver.  22)  is  !<aid  to  be  stron(;er  than  S&Iao,  which  can  not  J 
be  meaol  but  of  Christ's  Spirit.  Tliat  as  it  is  with  a  man  whow  | 
heart  IB  turned  from  the  Lord,  he  is  not  left  onlj  to  be  carried  | 
by  the  power  of  his  sin,  but  by  the  power  of  Satan  also.     So 

(when  the  whole  eoul  is  turned  unto  him,  the  Lord  leaves  not  the 
ioul  to  be  carried  along  by  the  power  of  his  own  grace  or  faith, 
but  the  Spirit  itself  fills  and  acts  that  soul.  And  as  the  soni  was 
carried  by  the  mighty  power  of  Satan  before,  it  is  now  carried 
by  the  almighty  power  of  the  Spirit  itselfj  hence'  (1  Pel.  i.  5) 
"  kept  by  the  mighty  power  of  God  througu  faith  ; "  and  hence 
(Acta  xxvi.  18)  "turned  from  the  power  of  Satan,"  not  to 
duties,  hut  to  God  himself,  i  e.,  the  Spirit  of  God,  and  so  to  close 
with  him. 

Qitetl.  What  is  this  Spirit  which  the  saints  have  ? 
Ant.  I  sliall  express  myself  in  those  three  conclusions  ;  — 
ConeU  1.  That  if  Adam  had  stood,  he  and  all  bis 
should  have  had  that  power,  and  presenco,  and  c< 
aiice  of  the  Spirit  of  God,  a«  that  they  should  never  have  fallen, 
nor  have  been  able  to  full  m  respect  of  the  assistance  of  th« 
Spirit.  He  should  have  been  green  all  the  year  long,  bis  blossom 
should  not  have  been  blasted,  his  fruit  should  nexer  have  withered. 
And  the  ground  is  the  rule  of  justice ;  for  if  he  falling,  all  his 
posterity  are  forsaken  of  God,  and  under  tlic  reign  of  sin.  and 
death,  and  Satan,  [torn.  v.  18,  21.  Then  he  standing,  all  his 
posterity  should  hare  had  the  everlasting  presence  of  God,  and 
should  bare  been  under  the  reign  of  the  Spirit  of  grace  and  life. 
Thus  also  the  covenant  ran,  "  do  and  live." 

Cimcl.  2.  That  the  Lord  Jesus,  the  second  Adam,  standing 
and  rising  in  the  room  of  all  his  people,  heuce  he  doth  convey 
and  propagate,  to  all  his  posterity,  the  immutable  and  constant 
assislanee  and  presence  of  his  Spirit,  whereby  heing  once  be- 
,  gotten  of  him,  and  called  to  biro,  they  never  afterward  depart 
from  him.     And  though  weak  in  themselves,  yet  afsisled  by  tl 
Spirit,  do  not,  can  not  depart  wickedly  again.     The  Lord  Jea*] 
having  stood,  they  can  not  fall,  because  by  virtue  of  his  Etandiq 
they  have  this  presence  of  the  Holy  Ghost;  (John  xiv,  10,)  "B 
cause  I  Uve,  you  shall  live  also."     John  vi.  57,  "  As  the  liviL, 
L  Father  sent  me,  and  I  live  by  him,"  etc.  /  Christ,  standing  nei 
I  to  the  Father,  lives  by  him  ;  we,  standing  next  to  Christ,  live  M 
infallibly  by  hira.     AJid,  I  say,  the  ground  is  Christ's  standine- 
For  though  there  be  many  reasons  why  tbe  saints  can  never  fw 
from  Christ,  as  the  Spirit  of  grace,  covenant  of  grace,  intercessioB 


TklB  TEN   Vlltums. 


325 


rf  Christ,  yet  the  main  ground  is  Chriat's  standing,  wlthouti 
Ihe  least  faU  from  ihe  foiajling  ol"  llie  first  covenant,  which  wo| 
having,  ihe  first  moment  of  believing,  kept  in  Christ,  hence  the 
Spirit  le  ^ven,  and  the  coveniint  of  grace,  of  strength.  ). 
hence,  Rmd.  v.  21,  and  ver.  17,  18.  And  hence  the  "  ' 
uid  to  dwell  in  believers.  Rom.  viii.  II.  And  we  are  the  tem- 
ples of  the  Spirit,  whether  he  dwell  in  ^thcrn  in  his  person  per- 
sonally, the  well  is  here  deep,  hut  he  dwells  in  them  so  as  ba 
never  ceaaeth  assisting  of  them,  so  that  they  can  not  depart  from 
the  Lord  offsun ;  hence,  (Is.  lix.  21,)  "  My  Spirit  ahail  not  de- 
|>ari  from  ^7  seed."  John  liv..  it  is  called  "  the  Spirit  that 
»bides  forever."  It  binds  the  soul  to  the  Lord,  a«d  keeps  TIj 
so  forever;  never  suffers  that  love-knot  to  be  untied  again.' 
When  ihe  soul  is  weak,  the  Spirit  helps  him  ;  when  careless  of 
itwlf,  the  Spirit  keeps  him ;  though  the  soul  offers  to  run  from 
the  Lord,  yd  this  Spirit  follows  him ;  though  he  grieves  the 
Spirit,  yet  this  Spirit  still  keeps  hie  own  house,  will  not  depart 
from  him ;  and  so  not  suffer  the  soul  to  depart  from  the  Lord. 
And  this  is  the  reason  why  the  saints  never  fall  from  the  Lord, 
though  [hej  have  weak  grace,  poor  beginnings,  many  sins,  and 
Adam  stood  not,  though  with  [he  perfect  image  of  God  upon 
him,  because  he  hod  not  this  Spirit  yet  given ;  though  he  had  ; 
the  Spirit  of  God,  yet  not  ihis  Spirit,  which  some  call  the  Spirit 
uf  adoption,  given  to  him,  because  he  hod  not  fulfilled  the  first 
covenant,  which  we  in  Christ  have,  which  is  not  only  the  ground  | 
of  our  never  falling,  but  of  assurance  we  shall  never  fall.  For, 
..(Wbal  brefUu  a  man's  peace  after  faith?     Apparition  of 

•  ootwcience.  What  makes  that  terrible  ?  The  law.  Now, 
n  I  see  in  Christ  I  have  kept  all  tlungs  in  the  law.  not  only 
accusations  of  the  taw  and  sin  are  stilled,  but  al^ 
B  ariseth  s  holy  boldness,  and  confidence,  and  joy,  even  bc- 
I  the  face  of  an  angry  God.  Eph.  ilL  1 2.  And  as  soul  and 
bdr  arc  ever  knit,  so  here,  eie. 

■  Oonel.  3.  This  Spirit  thus  assisting,  no  unregenerate  man  ever 
speak  not  now  of  keepiog  the  soul  from  falling  from 
•,  but  from  Christ. 
.  Because  the  spirit  of  Salan  fills  them,  he  is  the  strong  man 
1  keeps  the  palace,  under  whose  kingdom  and  power  they  are ; 
uid  therefore  this  Spirii,  which  destrop  the  kingdom  of  Salan, 
in  not  in  them. 

2.  Because  this  was  a  prerogative  that  Adam  had  not,  though 
lie  had  great  gifts  and  glory  otherwise ;  so  this  ia  not  the  gift 
r^wWh  is  given  unto  ihem. 

^~\  i.  Because  this  ariselh,  and  therefore  is  given  because  Christ 
TOL.  II.  28 


FoJ 


826  THE  FABABLE   Ot' 

Btood,  and  therefore  those  lie  never  stood  for,  rose  for,  snfibrol^ 
for.  never  Lave  it. 

4.  Therefore  we  shall  aee  in  experienw,  take  the  best  pro-  1 
feSBora  living,  thougli  they  may  come,  as  tliey  and  others  judged, 
to  the  Lord,  and  follow  the  liird,  yet  they  will  in  time  depart, 
Bometimea  outwardly;  (John  vi.  64,)  "There  be  some  of  you 
that  believe  not,"  See  them,  ver.  66.  And  why  did  they  de- 
part ?  "  It  was  not  given  them  of  the  Father."  The  Spirit 
never  was  given  effectually  to  draw  them,  nor  yet  to  keep  them. 

If  not  outwardly,  at  least  inwardly ;  and  hence  hypocrites, 
though  they  have  marvelous  affections  uulo  Clirist,  and  so  liave 
spoken  of  ^im  and  commended  him,  and  seemed  to  be  carried 
above  all  creatures  and  duties  toward  Mm,  yet  himself,  and  hb 
mercy,  and  his  blood,  becomes  a  common  thing  to  them,  and  bis 
knowledge  and  promises  common ;  and  hence  they  slight  and 
loathe  him,  and  mourn  not  for  il,  and  so  are  so  far  from  being 
kept  close  unto  Christ,  as  that  they  are  nearer  the  unpardonable 
am  than  him.  But  all  they  have  is  like  Jonah's  gourd,  which 
suddenly  riseth,  hut  there  is  a  worm  at  the  root  that  pulls  it  down 
Kgain  ;  and  so  their  love  dies  to  ministers  that  Chnst  sent,  and 
to  his  truth  and  ordinances. 

Quett.  But  if  ihe  Spirit  doth  thus,  who  then  shall  be  saved  ? 
for  who  is  there  that  departs  not  ? 

Jm.  When  I  say  the  Spirit  doth  so  assist  the  faithful  as  that 
they  never  depart,  the  meaning  is  not  as  though  the  soul  should 
now  never  faU  into  any  more  sin  or  unbelief ;  for  what  do  the 
saints  more  complain  of  than  their  backslidingx  ?  Is.  Ixiii.  17; 
Hcb.  xiL  1.     Saints'  hearts  are  no  sooner  raised  up,  but  their 
weights  grow  heavy  and  press  them  down ;  no  sooner  do  tliey 
walk  in  Uie  way,  but  they  begin  to  fall  off;  hut  when  I  say  so, 
I  say  titrco  things.     1.  Their  whole  heart  never  departs.     2. 
They  do  not  depart  forever.     3.  Though  they  do  depart  from 
the  Lord,  yet  the  Spirit  doth  not  depart  from  them  ;  as  it.  is  in 
common  reason,  the  same  tiling  may  go  either  in  a  strmght  or 
crooked  line  to  ihe  same  point ;  as  a  river  may  run  in  a  straight  I 
or  crooked  line  to  the  sea.     So  the  siunts,  their  springs  (the* 
hearts)  being  set  a-running  ailcr  the  Loi'd,  though  they  do  n 
follow  him  ui  a  straight  line,  so  as  never  to  depart  to  the  rig' 
or  left  haiid,  yet  they  are  so  kept  by  the  Spirit  that  they  a 
continually  making  after  him,  cleaving  to  him ;    though  v  ' 
many  crooked  windings  of  their  hearts,  this  way  and  that  i 
from  the  Lord.     And,  therefore,  as  it  is  in  a  wheel,  it  stanc 
bent  for  such  an  end,  yet  runs  at  one  side,  hut  is  turned  by  tl 
skill  of  him  that  guides  it  into  the  way  again,  and  so  let  it  r 


Tnt;  TKN    VIRGINS. 


ilie  mat)  is  with  it ;  eo  il  ia  here.     And  because  aomething  is 
lite  ihis  ill  Ujpocrites,  I  shall  eiidenvor  to  cut  the  thread. 

I  Their  wiiule  hearts  never  do  nor  can  depart  from  the  Lord  ; 
nil  their  eins  and  departing^  are  agniast  their  new  nature  which 
Hie  Lord  hallt  given  them.  It  ia  against  the  grain,  which,  as  it 
aggravates  their  Din,  so  it  shoiva  tlie  difference  between  their  situ 
and  the  sin»  of  other  men ;  thcj  may  be  drawn  aside,  but  it  ia 
against  their  wills,  or  if  so,  j-ct  against  the  bent  of  their  hearts, 
which  is  set  toward  the  Lord,  and  Zion-ward ;  they  may  be  car- 
ried captive  against  their  wills,  as  Faul  complained  he  was,  and 
nude  his  moan  to  heaven  of  it;  or  if  with  their  wills,  yet  it  ia 
against  the  active  bent  of  their  wills,  whicli  inclines  them  another 
way;  (1  John  iii.  9,)  "They  can  not  sin,  because  the  seed 
remains  in  them;"  so  that  they  can  not  sin  with  their  whole 
hearts,  tior  depart  from  Christ  with  their  whole  hearts;  as  it  is 
with  a  woman,  though  her  husband  hath  her  whole  heart,  yet 
there  is  much  wellness  and  sin  mixed  with  this  love ;  so  that 
whatever  unkindness  she  shows,  it  is  not  with  her  whole  heart, 
bat  against  it,  and  hence  she  is  not  cast  off;  so  much  more  irntSm. 
Or  as  it  is  with  the  unregencratc  man  possessed  by  Satan,  though} 
he  may  forsake  many  sinful  courses,  take  upmany  duties,  despieel 
(he  world,  yet  it  is  not  with  his  whole  heart ;  and  hence  be  ia  I 
pulled  back  like  a  bird  by  the  teg,  Satan  having  an  end  of  hiaj 
iienrt,  and  he  that  is  unholy  and  tmclctui  will  be  so  still.  So,  a] 
eontra.  OS  it  is  with  a  stone ;  cist  it  up,  it  is  against  the  bent  of 
it,  because  the  nature  of  it  ia  10  rest  in  the  centre,  and  hence  it 
comes  down  again.  It  is  not  by  internal  bent,  but  by  external 
ris  or  force ;  to  sin  and  Saian  being  cast  out,  though  they  work 
in  the  soul,  yet  tliey  arc  external  agents,  (it  ia  not  I,  bat  sin,) 
and  hence  it  is  against  the  bent.  The  whole  soul,  therefore, 
never  departs  from  the  Lord  Jesus,  but  the  Spirit  keeps  it  there. 
As  it  is  in  the  boily  of  a  man,  he  grovrs  sick,  and  inclines  townnl 
n  diuolation  or  consumption,  and  operations  are  hindered,  and 
little  delight  in  any  thing,  yet  the  soul  and  body  are  not  yet 
parted  wholly  hereupon,  for  even  then  they  are  kept  close.  So, 
though  the  heart  may  dejArl,  and  incline  towards  consumption  and 
death,  and  little  can  the  soul  do  but  lie  still  and  grieve,  yet  the 
union  between  the  .Spirit  and  soul,  once  made,  is  never  broken. 
For,  as  the  whole  eoul  departed  and  made  disunion,  so  the  whole 
Foul  returning  mokes  the  union.  And  hence,  if  ever  after  the 
whole  soul  should  depart,  the  union  shonid  be  broken,  nnd  hence 
lo^  on  a  Christian  when  he  is  himself,  he  can  not  stir  nor  de- 
part ;  partly  by  a  spirit  of  tear.  Jer.  sxxii.  4i>.  Like  a  man  in 
n  kliip.  he  inn  not  cost  hinist'lf  tntn  the  sea ;  it  mokes  him  trcm- 


8S8  THE   PAHADLK  OF 

ble  to  think,  What  if  I  ^Loulil  fall  in !  and  hence  ke^ps  dose  in 
the  ship,  whalever  atonns  comv,  whatever  calms  come,  for  he 
sees  death  before  him.  U,  the  loss  of  Christ  and  hiu  fellowship 
hereafW,  nay,  here,  is  dreadful  lo  him ;  partly  by  a  spirit  of 
love,  it  constrains  us,  that  when  the  heart  someliiues  cares  not 
for  Christ,  yet  the  spirit  of  love  springs  up  :  Shall  I  now  leave 
him  that  pitied  me,  that  hrought  me  a  pardon  when  my  neck 
was  on  the  block  ?  etc. 

n.  When  he  dolh  depart  by  reason  of  some  evil  in  hia  heart, 
yet  it  is  not  ever,  but  he  mu«t  return  sooner  or  later  to  him  agtuo, 
it  was  best  with  him  then.  For  look  as  it  is  with  Satan,  how  doth 
he  carry  the  heart  from  God  'i  You  shall  see  it  in  Judaa.  John 
xiii.  He  stands  at  the  door,  and  knocks  by  a  sinful  thought 
liked  of  verse  2.  Then  he  enters  the  house  by  causing  the  will 
to  resolve  of  it.  He  doih  not  carry  men  like  those  herds  of 
awine,  against  their  wills,  but  prevails  with  the  will  to  resolve 
thus.  Verse  27.  Hereupon,  Satan,  having  a  commission,  carries 
him  out,  nnd  he  must  needs  go  whom  the  devil  drives ;  so  it  is 
here ;  the  Spirit,  in  recalling  the  soul,  will  have  him  come  back. 
1.  Puts  in  secret,  sweet,  living  thoughu  again,  and  makes  the 
Boul  consider  and  remember  from  whom  it  is  fallen,  or  who  is 
the  Lord.  2.  Then  caugeth  the  will  lo  resolve  of  a  rettim,  and 
tiien  he  must  go  whom  the  Spirit  draws ;  (Ps.  Isiii.  6,)  ■'  David 
remembers  the  Lord  on  his  bed,"  though  now  driven  from  all 
ordinances ;  hence,  (verse  7,)  "  Under  thy  shadow  I  will  rt 
joice  ; "  hence,  (verse  8,)  "  My  soul  foUoweih  hard  after  thee,  or 
cleaves  lo  thee."  But  David  was  weak  and  feeble ;  how  cama 
he  lo  do  this?  Verse  8,  "  Thy  hand  upholdeth  me."  Look,  as 
it  was  with  Samson,  when  his  locks  were  cut,  he  was  like  other 
men,  and  was  made  to  grind ;  but  they  grew  again,  and  then  he 
was  like  himself  again.  So  when  the  affections  and  hearts  to 
Christ  are  cut,  they  are  like  otlier  men  for  a  time ;  but  they  are 
continually  coming  and  growing  again,  and  then  they  are  like 
themselves  again.  And  I  say  they  must  return ;  for  when  the 
Spirit  carries  a  man  indeed,  there  ia  a  necessity  put  upon  him; 
(Acts  iv.  20,)  "  We  can  not  but  speak  llie  things  we  have  heard  ;" 
and,  (2  Cor.  xiii.  8,)  "  Wo  can  do  nothing  against,  but  for  the 
truth."  For  here  we  shall  see  the  broad  difference  between  a 
convicted  liypocrile  that  knows  all  is  amiss  with  him  and  the 
saints  ;  be  sees  his  falls  from  the  Lord,  and  is  afraid  in  his  con- 
science of  misery  if  he  doth  not  return,  and  desires  and  endeav- 
ors for  to  do  it  I  hut  what  if  it  be  hard,  and  il  seem  impossiUa'J 
to  be  better  ?  Now  he  t'iiUs  down,  and  thinks  this  is  an  infirmiQ 
which  God  will  pardon,  and  so  Salan  conquers  him ;  I  say  aj 


Dot  temptation,  but  Satnn  conquers  him ;  for  then  a  man  is  con* 
(]uered  vliea  fnilh  is  conquered.  1  John  t.  4.  Then  faitb  ia 
eunquercd  when  returning  to  Christ  with  the  whole  heart  is  con- 
quered ;  the  whole  heart  retums  not  until  a  man's  will  resolvea 
bj  being  pressed  with  a  necessity  of  a  return,  and  staging  there. 
Kow,  therefore,  tlie  Spirit  of  G!od  puts  the  soul  upon  a  nccessi^ 
of  returning  to  the  Lord,  that  when  the  heart  smth,  It  can  not 
be  that  ever  your  heart  aliould  bo  belter,  or  the  Lord  help  ;  It 
most  be,  saith  the  soul  again,  and  it  is  so,  I  am  not  able  to  bear 
this  evil,  for  mercy  must  help,  and  Spirit  must  draw,  and  hence 
the  soul  must  come.  Pa.  slii.  7,  8.  The  soul  thinks  mercy  can 
and  is  willing,  but  will  it  ?  Why,  the  Lord  commands  it,  when 
one  wHYC  (vUls  in  for  another,  mercy  must  step  in,  and  hence  my 
prayer  la  to  thec>  Now.  this  necessity  of  returning  to  the  Lord 
appears  chiefly  in  breaking  down  all  oppositions  against  its  re- 
tam,  which  are  four. 

1.  Sometime  snares  of  the  world  and  other  things  beside. 
The  Lord  easeth  them,  the  Lord  sends  no  crosses,  gives  them 
their  heart's  desire,  under  which  vines  ihey  rest ;  yet  if  the  Lord 
takes  not  all  from  them,  he  puts  such  a  cloycdnesa  in  them,  that 
the  fioal  can  not  biit  return  to  the  Lord  again  ;  it  can  not  live  on 
such  coarse  bread,  things  that  satisfy  not;  it  had  better  once. 
Eccies.  ii.  3,  4,  II. 

2.  Feare  and  discouragements  of  spirit ;  for  when  delivered 
from  anares.  tlien  fears  come,  and  discouragements,  either  by  rea- 
son of  outward  losses,  or  the  Lord's  anger ;  so  that  the  soul  fears 
it  never  liad,  never  shall  have  any  mercy,  that  hath  thus  abused 
it ;  and  it  hath  thought  God  himself  to  say  so,  and  his  bebavior 
in  not  hearing  and  liclping  in  to  long  a  time,  to  witness  so  ;  yet 
it  will  return,  though  tlie  Lord  never  save  it,  it  will  not  sin. 
Jonah  yet  looks  again  to  the  temple,  when  he  could  not  come  to 
it.  yet  be  would  look  to  it.  The  aoul  will  turn  np  ita  eyes  and 
mourn.  O,  that  1  have  so  abused  tho  Lord  and  mercy,  that  love 
itself  should  be  angry  and  frown !  Pb.  Uxi-ii.  The  Psalmist 
'refused  to  be  eomlbrted."  Verse  2.  Nay,  (verse  3,)  though 
"  he  remtmh«re<l  God,"  and  ul!  his  love  past,  yet  troubled,  this 
brought  a  greater  trouble,  yet,  (verse  10,)  "I  will  remember 
the  years  of  the  right  hand  of  llic  Most  High."  Saul  did  not 
thus. 

3.  Thoughts  of  impossibility  and  unlikelihood  to  get  peace  or 
pardon,  or  victory  over  sin  now.  For  some  time  the  saints  think, 
the  Lord  loves  me,  and  yet  let  these  evils  lie  here,  but  I  can  get 

^^JV  help  now,  espeuially  if  after  many  prayers.  I  know  help 
^In^iut  nil  sins  ihey  can  not  get,  and  hence  are  humbled,  but 
■  2K* 


f 

I 


I 


I 


against  them  sins  tliat  help  can  be  got,  wberein  llie  Lord  hnth  . 
done  it  I'or  others,  and  which  make,  the  Lord  eatrango  himself, 
it  raii3t  he  lind,  (for  this  lumptation  U»  a  saint  is  a  hypocriie's 
overthrow.)  Ps.  XTiii.  21-23.  If  earth  can  not  help,  can  not 
heaven  ?  What,  not  the  Spirit,  word,  bIoo<1,  mercy  of  a  tender- 
hearted Redeemer  ?     What  tfaongh  not  now ;  jct  I  will  not  give 

4.  When  (Sod's  providence  seems  to  cross  his  promise,  yet  they 
will  cleare  to  him  or  return  to  him.  For  many  timea  saints  have 
ttieir  estates  in  the  bonds  of  God's  promises,  and  hence  they  wiut 
for  accomplishment  of  lUem  ;  bat  [he  Lord  carries  it  qnite  cross 
to  bis  promise  to  their  seeming.  He  promiseth  lo  make  alive,  to 
comfort,  lo  sanctify,  to  be  with  me  ;  and  he  kills,  sads,  lets  out 
Bin,  never  such  a  heart,  and  forsakes  me.  0,  now  faith  shakes, 
yet  they  will  not  away.  Heb.  id.  15,  16.  The  Lord  calb  them 
to  forsake  their  country  i  Abraiiom  is  a  stranger  there,  and  that 
among  cutthroat  Conaanites,  and  dwelb  in  lahemacles,  and  four 
hundred  years  after  his  posterity  being  nfBicted  should  have  it; 
yet  he  would  not  return,  though  they  might,  God  Lad  said  here, 
"  I  will  bless  thee,"  so  here.  The  munnuring  Israelites  fell  short 
of  this. 

IIL  Wlienever  the  soul  doili  depart,  yet  Ihe  Spirit  of  God  ia 
ever  in  it,  and  with  it.  Ps.  txxiii.  2.  The  Psalmist  "  almost  fell." 
Why  did  he  not?  "  Thou  art  ever  with  me;  thy  hand."  (ver. 
23)  "  hath  upheld  me."  So  that  as  the  Spirit  keeps  Ihe  soul  lo 
Christ,  so  it  keeps  Christ  in  the  soul  at  all  times.  And  hence 
saints  in  the  closure  of  all  their  dealings  with  God,  and  he  with 
them ;  they  have  seen  his  love,  working  good  in  all.  that  now  the 
sold  can  say,  Lo,  "  the  Lord  waa  here,  and  I  knew  it  not."  Is. 
xxT.  9,  10.  That  the  soul  ndmires  sometimes,  and  hence,  after 
all,  sees  the  Lord  more  clearly,  and  fully,  and  sweetly,  till  at  last 
it  sees  him  in  glory.  Thus  you  see  ihe  Spirit  that  follows  saints 
is  with  them,  which  the  woi'ld  wants.  0,  admire  at  the  Lord,  if 
this  Spirit  be  given,  that  heaven  is  come  down  inio  thy  hell  I 
That  no  miseries,  no  sins  can  part,  hut  it  is  ever  putting  thee  in 
thy  way  again.     Hence,  when, — 

1.  They  are  ready  quite  to  fall  off,  and  give  themselves  for 
gone,  ready  to  be  made  away  by  lemplation,  or  lo  make  away 
themselves,  the  Lord  is  with  them  then.  Ps.  xciv.  IS,  At  the 
lime  of  parting,  love  appears. 

2.  Hence,  when  they  are  sometime  so  far  gone,  as  that  thej 
mind  not  tlieir  return,  or  believe  not,  as  in  the  wilderness,  but   ' 
are  well  enough  without  the  Lord,  ihe  Lord,  before  they  think  I 


THE  TEN    VlRGiSS.  831 

or  dewre,  prevents  tliem ;  (Ps.  sjtiii.  C,)  "  Mercy  and  truth  fol- 
low me." 

3.  Hence,  wLen  they  think  the  Lord  is  provokeil  that  he  can 
Dol  save,  then  he  ia  in  the  midst  of  his  people  ;  (Jer.  xix.  11,) 
"  Why  art  thou  aa  a  man  astonished  that  can  not  save  ?  " 

4.  Hence,  at  ilie  end  of  life,  all  the  ways  of  God  have  been 
peace,  and  all  our  ways,  though  evil,  turned  for  good ;  as  in  Jo- 
nas his  departing  1  and  by  miseries  we  are  yet  humbled  ;  some- 
thing the  Lord  is  doing  now  for  elemily :  (Micah  vii.  8,)  "  Though 
X  eit  in  darkness,  tlie  Lord  will  be  a  light  unto  me." 

5.  Hence,  when  the  heart  and  strength  fail,  und  faith  is  fail- 
Mig,  and  the  heart  feels  nothing  but  pain,  yet  the  Lord  then  keeps, 
Bod  this  is  comfort.   Fs,  Isiii.  26. 

Consider,  therefore,  your  estate,  that, — 

1.  Do  depart  with  your  whole  heart  from  the  Lord.  Hath 
not  the  Lord  boned  thy  heart  toward  himself,  by  mercies,  by 
Mows  ?  Bui  when  sorrows  liave  been  passed,  and  mercies  grown 
common,  and  truth  common,  thou  hast  started  baclf  like  a  broken 
bow  which  was  bent  backward,  when  stretched  forward.  And 
bow  when  God  calls  to  any  duty,  especially  when  thy  will  and 
ends  are  crossed,  that  is  a  burden,  and  thou  art  drawn  to  that  as 
•  fish  to  the  dry  land.  It  is  like  a  fever  fit  to  thee,  and  never 
moumest  for  this.  But  when  any  matter  of  gain  and  world  is 
prevented,  all  thoughts,  time,  strength  is  loo  little  ihcre,  that  you 
nnell  of  the  field;  or  if  there  be  any  life  or  joy,  yet  *'  the  lean 
Hoe  eat  up  the  fat  kine."  Nay,  mournest  thou  not  under  that 
Cursed  bent,  which  carries  thee  from  the  Lord.  Know  il,  thou 
art  forsaken  of  the  Lord. 

2.  Thou  that  in  times  past  hadst  many  nifections,  but  now  sor- 
vow  is  gone,  and  seeking  of  the  Lord  gone ;  and  being  fallen, 
west  it  not.  but  thinkest  it  is  with  tliec  as  with  other  Christians, 
haal  only  the  old  work  past,  and  some  new  pangs  now  and  then. 
"Why  b  it  thus?  Jer.  viii.  4,  5.  Will  you  fall  and  not  arise? 
Will  you  let  the  Lord  turn  from  you  and  not  return  ?  Doth  the 
*sCork  know  when  winter  is  near,  and  not  you  your  season  "  ? 
O,  look  to  it  I  What,  are  you  fallen  with  a  perpetual  bockslid- 
-Ing?  Why  will  you  not  return,  but  go  away  with  a  pcr]>ctual 
backdiding?     Know  Satan  hath  hold  of  this  soul. 

S.  You  people  of  God,  wonder  you  at  ihia  grace.  Let  your 
experience  prove  tL  Is  it  not  so,  that  a  habitation  of  devils 
should  bo  a  house  of  the  Spirit  of  God,  not  (o  sojourn,  but  dwell 
there,  and  though  abused,  vexed,  yet  it  will  not  depart? 


1y:"^i^ 


THS    PARABLE   OF 


Sectios   V. 


\ 
\ 


'.  SnnctillcaLion,  in  the  room  of  self-seeking. 
This  work  of  the  Spirit  hath  hod  many  scratches,  and  passed 
uniler  direra  censures,  that  if  that  qQestion  ebould  be  asked  of 
it,  which  ODce  Cbrbt  made  coQcemiog  himself,  "  Whom  s&j  men 
that  I  am?"  we  shall  find  five  devenil  apprebensione  of  it. 

1.  Some  have  made  it  eommon.  and  that  this  treasure  may  be 
digged  out  of  dunghillfl.  that  the  Lord  casts  these  pearb  to  swine, 
that  a  canial  heart  may  have  nil  these  gifts  and  graces  which  the 
righteous  liave,  and  Adam  had,  and  perish  at  iost.  And  henc« 
no  evidence  from  it  at  all. 

2.  Some  have  not  made  it  thus  common,  but  proper  to  the 
elect,  and  that  none  are  justified  but  they  arc  sanetified.  and 
«  contra.  But  it  hath  been,  and  they  think  it  is  so  disguised 
with  the  mixture  of  sin  and  temptation,  and  can  not  he  known 
or  very  hardly.  If  so,  tliat  though  the  Lord  Jesus  "  come  into 
his  own,"  and  dwell  not  only  in  their  houses,  but  in  their  hearts, 
yet  they  know  liim  not. 

3.  Some  say  it  may  be  known,  but  not  as  dwelling  in  our 
hearts,  but  as  inherent  in  Christ,  making  the  inherent  grace  of 
Christ  in  Christ  himself  to  be  our  sanctifi cation,  which  the  apos- 
tle makes  to  be  our  righteousness.  And  so  as  the  Papists  abol- 
ish Christ's  righteousness  for  justification,  by  making  it  to  consbt 
only  in  infusion  of  grace  in  us,  these  abolish  Christ  to  be  our 
SAnctiflcation,  by  nuiking  all  our  sanctification  to  consist  in  inhe- 
■ion  in  Christ  out  of  us. 

4.  Some  say  there  is  a  sanctification  in  us ;  but  wherein  doth 
it  consist?  Not  in  any  habitual  holiness,  or  graces  in  os,  but  in 
the  immediate  actings  of  Christ  in  us  ;  and  so  the  Lord  makes 
his  music  without  any  strings,  and  reveals  things  to  us  without 
eyes,  and  makes  us  live  without  any  power  of  lite.  And  so  af- 
ter justification  they  put  a  Christian  in  such  an  eslalA  of  sancti- 
flcation  as  that  he  is  a  mere  patient,  in  next  disposition 
if  he  be  moved.  Like  a  weathercock  which  hath  no  power  i 
all  to  move,  but  as  the  wind  blows  il,  good  or  bud. 

fi.  Home  grant  that  there  is  a  sanctification  proper  to  the  foitta 
ful,  jind  in  the  faithful  an  habitual  holiness,  and  consisting  i 
most  hlr^Kstd,  inward,  total  change.  But  when  they  come 
the  a[>|ili''iitii)ii  of  this  to  themselves,  they  think  that  i£  they  ha* 
Momo  ruformiition,  with  some  inward  afibction,  they  think  evei 
overly  cbutige  is  sanctification,  and  this  must  be  a  good  eviden 
to  them.  And  so,  like  some  herbolisla  that  treat  of  the  eovi 
oxoollennoi  of  sevcmi  herha,  but  when  tlmy  come  to  ( 


THE  TEN   VIRGINS.  333 

them  in  the  garden,  they  take  their  coimterfeits  in  the  room  of 
them.  The  cause  of  which  variety  of  apprehensions  is  the 
f^ness  of  it,  (and,  therefore,  it  is  unknown,)  and  the  corrupt 
experience  of  men. 

I  shall,  therefore,  lay  level  these  things,  by  showing  you  what 
that  measure  of  sanctification  is  which  is  in  us,  and  which  is  pe- 
culiar to  the  elect,  and  which  also  may  be  known  by  them  which 
have  it ;  and,  therefore,  shall  not  speak  of  sanctification  at  large, 
^hich  is  the  change  of  the  iidw^  man  by  the  death  of  Christ, 
Hereby  he  is  separated  from  sin,  and  sin  mortified  in  him ;  and 
ty  the  life  of  Chiist,  whereby  he  is  dedicated  unto  Christ,  and 
lives  his  life.     But  I  shall  treat  of  it  now  so  far  forth,  especially 
^  this  change  may  be  known  by  it ;  and  therefore  I  oppose  it 
U)  self-seeking. 

Quest.  But  why  do  you  oppose  sanctification  to  self-seeking  ? 
Ans.  1.  Because  this  sanctification  I  now  speak  of,  it  is  so  far 
lorth  as  it  may  be  seen ;  now  it  is  seen  here  chiefly,  because  it 
inay  be  said  here  it  is.  But  hypocrites  have  a  change.  Where- 
in may  it  be  known  to  be  different  from  theirs?  TVliy,  the 
change  of  the  heart  chiefly  appears  in  the  change  of  the  ut- 
most end. 

2.  Because/Eis  the  pollution  of  the  whole  man,  and  all  his  ac- 


tions,  civil,  moral,  and  religious,  consist  chiefly  and  appear  in 
this  self-seeking,  or  making  ourselves  our  utmost  end.  This 
makes  the  most  glorious  actions  vile,  and  stains  them  all.  So 
the  sanctification  of  a  man  consists  chiefly  and  appears  in  mak- 
ing the  Lord  our  utmost  end  of  all  we  do.  So  that  though  the, 
actions  be  never  so  mean  and  poor,  yet  this  puts  a  glory  an3 
luster  on  them,  and  is  the  crown  of  them,  even  of  the  "  giving 
of  a  cup  of  cold  water."  Matt.  vi.  22.  "  If  thy  eye  be  single." 
Look,  therefore,  as  before  the  Lord  justifies  the  soul,  every  man 
living  seeks  himself  as  his  last  end  and  good ;  and  out  of  this  cap- 
tivity no  power  can  redeem  them.  Dan.  iv.  30 ;  Gen.  xi.  4.  So 
after  it  the  Lord  sanctifies  the  soul  with  such  a  measure  of  his 
grace  as  makes  the  Lord  his  utmost  end.  And  this  no  other 
have. 

Let  me,  therefore,  show  you  what  this  sanctification  is  more 
fully,  and  with  all  the  chief  ingredients  in  it,  that  so  it  may  be 
the  better  known. 

It  is  the  renovation  of  the  whole  man,  appearing  in  the  change 
of  a  man's  utmost  end.     But  more  particularly,  — 

It  is  that  work  of  the  Spirit  in  the  soul,  whereby  the  soul 
heholding  the  glory  of  Christ,  and  feeling  his  love,  hereujion 
<^U)scth  with  the  whole  will  of  Christ,  and  seeketh  to  please  him, 
^  his  happiness  and  utmost  end. 


I 


3S4  THE    PA.BAJILE    OP 

For  look  as  in  self-Beeking  iliere  are  four  tilings. 

1.  A  man  beLolds  himsell'  and  some  good  in  himself. 

2.  Loves  himself  abundanllj. 

3.  Pleaseth  liis  own  wilL 

4.  Doth  this  as  his  utmost  and  last  end.     So  here,  in  this  di 
Bcription  of  Ranetification,  which  I  oppose  chiefly  U>  self-cormp*] 
lion,  are  four  things,  -^  j 

1.  The  soul  beholds  the  Lord  in  all  his  glory,  seeing  of  him^l 

§  resent  with  him  in  all  his  glory,  and  set  before  him.  Ps.  svi.  8>^ 
'or  this  is  one  necessary  ingredient  \f>  his  snnctification  and  seek- 
ing the  Lord  as  his  utmost  end.     For  why  dolh  a  man  seek  him- 
self?    He  sees  some  glory  and  good  in  himself,  none  in  the 
LordX  And  huace  we  say  of  some  men,  whose  pride  spoils  tlieir 
parlfi,  they  know  themselves  too  well;  and  hence  sfunla,  when 
they  see  their  own  vileness,  and  see  the  Lord  they  are  so  far 
from  seeking  as  that  they  loathe  themselves.     Therefore,  when 
the  Lord  reveals  himself  to  the  soul  in  glory,  this  makes  them 
seek  hint,  and  not  themselves ;  (1  Cor.  i.  30,)  "  Christ  is  made 
fcjKJj^om,  righteou8ness,"'etc,  "that  all  might  glory  in  him."  /For 
I  this  is  the  glory  of  Christ,  and  the  first  principle  of  seeking  the 
I  Lord,  the  soul  sees  his  good  laid  up  in  the  Lord  more  than 
in   himself;   nay,  wholly  in   the   Lord,  not  at  all  in   himself. 
His  wisdom  is  in  bim ;  he  can  not  but  wilder  till  utterly  lost 
without  him.     His  righteousness  is  in  him ;  he  could  never  havo 
one  sin  pardoned  by  angels'  holiness  without  him.     His  sanctifi- 
cntion  is  in  him  ;  he  could  not  have  the  least  thought  nor  desire, 
but  the  Lord  must  work  it  in  him.     His  redemption  is  in  him; 
there  could  not  be  freedom  one  hour  from  unknown  evils  but  by 
thim.     Hence,  seeing  him  such  a  one,  he  seeks  him.  /  Aa  why 
do  men  seek  men,  especially  if  great?     Why  do  men  desire  W 
stand  before  princes,  and  please  them,  so  that  they  will  not  g\at 
ly  otTer  them  [he  least  distaste  ?     Because  they  see  them  befoi 
them,  beholding  of  Ihem,  apt  to  be  angry,  if  displeased!  as 
their  greatness  awes  them.     So  here.     Why  is  not  the  Lord  Ji 
BUS  pleased?     He  is  not  seen  in  his  glory, nor  made  really  pi~ 
ent;  and  hence  Hev.  v.  12,  13.     When  they  saw  him  "on 
throne,  they  cast  down  their  crowns  and  gave  him  gloty." 

2.  The  sou!  also  feeb  His  love,  and  so  abundantly  loven 

[again.    For  how  come  men  to  seek  themselves  in  every  thing 
tliey  can  not  bnt  do  it  ?     It  is  because  they  love  themselves, 
that  Bhunilanily.  necessarily,  as  fire  burns  ;  so  though  they  bi 
.  so  liot  in  this  love,  tlint  at  last  they  consume  tliemselves. 
how  do  any,  can  any  seek  the  Lord?     We  know  the  apost 
■Kith,  (1  Cot.  Kiii.  5,)  "Ijove  seeks  not  her  own."     Whea 


THE    TEN    VIRGINS.  SSo 

,  out  this  fire  of  our  self-love,  wlicn  the  sensa  of 
e  hatb  kindled  that  love  to  the  Lord  tigain,  us  tliut 
loves  Christ,  now  it  will  seek  the  things  of  Clirist, 
n  ihiogs.  And  as  there  is  abundiuicc  of  self-love, 
that  men  are  eaten  up  with  it,  so  there  must  be  mueh  love, 
which  must  be  abundantly  shed  in  the  heart,  bo  as  to  eat  up  that, 
arising  from  the  sense  of  the  Lord's  love,  and  that  abundantly. 
For  man  J  a  man  conies  to  have  some  good  will,  and  atlection,  and 
We  to  the  Lord,  but  yet  never  comes  to  seek  tbe  Lord  as  his 
bi<t  end.  aiid  live  to  him.  Why  ?  Because  lie  hatb  not  tasted 
abtuiduntlj  of  the  Lord's  mercy,  grace,  and  love.  Pb.  Ixxxvi. 
12,  13.  And  hence  tbe  incomparnble  spirit  of  Paul,  "I  seek 
yours,  but  you."  Wherein  ?  In  being  "  willing  to  spend," 
save  yourself,  Paul.  Nay,  "  and  to  be  spent."  With  much 
Nay,  "  most  gladly."  Though  you  love  me  not,  because 
I  love  you.  So  here,  though  Christ  should  not  love  it,  yet  he  is 
worthy ;  he  batfa  done  enough,  and  now  the  soul  will  not  only 
do,  but  rejoice ;  nay,  in  sufferings ;  because  his  love  is  nut 
diwpped,  but  shed  in  our  hearts.  And  hence  it  is  a  never-failing 
rule,  little  love  or  assurance  of  it,  little  seeking  the  Lord  ;  much 
wnnncc,  much  seeking  bim. 

3-  Hereupon  the  sou!  closeth  with  the  whole  will  of  Christ,  and 
plcaaelb  it.  because  it  plenseth  him.  It  is  with  every  man  us  it 
*»  with  Samson  ;  he  would  needs  have  a  wife  of  the  Philietines. 
^Tiy  so  ?  Judg.  xiv.  3.  Because  "  she  pleaseth  me."  So,  why 
"ill  men  seek  themselves,  save  themselves,  love  themselves,  and 
lilftwe  their  own  wills  ?  Because  it  plenseth  them.  I^ook, 
■'welbre,  as  the  soul  when  he  loved  himself  did  seek  to  pleura 
""')'  his  own  will  in  every  thing,  and  it  is  good,  because  it 
P'^Hi  me ;  so  the  soul,  whose  heart  is  now  endeared  to  Christ, 
'™igh  he  can  not  perfectly  do  it,  (that  is  in  heaven,)  yet  he 
^'^  to  give  the  whole  will  of  Christ  content,  because  it  pleas- 
f*  Chrisi.  And  this  is  that  God  hath  sworn  his  iieople  «hall 
^•e,  (Luke  i.  71,  75,)  "  And  that  Cbrbt  hath  delivered  us  from 
■^  «ir  enemies,"  (for  the  great  reason  why  men  cleave  not  to 
~*  Lord,  and  please,  which  we  account  friends,  which  are  the 
f^ffi  enemies,  Satan  and  world,)  "  to  serve  him  without  fear  ;" 
•■Nin  love  and  "in  holiness  and  righteousness  ;"  i.  e.,  his  whole 
J^-all  our  days."  And  hence,  (Eph.  v.  8,  9.)  "They  were 
"fwiCM,  but  now  are  light;"  by  faith,  now  there  is  sanctity; 
**Ik  U  children  of  light,"  Wherein  consists  that  ?  "  Proving 
J'wi  is  ace«ptablc  to  God."  Hence,  (Eph.  vi.  G,)  they  should 
yPj^M  Christ,  doing  the  will  of  God  from  the  heart."  And 
""  *»  80  Doceesary,  that  (Gal.  i.  10)  the  apostle  saith, "  If  I  please 


I 


i.  e.,  their  wills,  "  I  lun  not  Christ's."  And  this  is  "  walk- 
ing n-nrihv  of  ihe  Lord,  pka^ing  him  in  ail  tilings ;"  luid  [hi?  is 
fruit,  the  ^Dd  of  the  tree  and  leaves  abo,  snd  differencing  a  tree 
from  all  other,  thai  be  beautiful,  bnt  barreo.  CoL  i.  10. 

Qofst.  Bni  why  do  jou  moke  this  to  consist  in  pleasing  the 
whulo  win  of  Christ,  and  not  of  God  the  Creator  P 

Ant.  1.  Because  our  sanctification  now  can  not  please  God  as 
n  Creator,  though  it  may  please  him  that  is  the  Creator  in  Christ, 
because  only  perfect  holiness  can  please  him. 

2.  Becaate  Christ  hath  pleased  the  Father  by  the  holiness  of 

himself;  nonr.  this  being  done,  and  therefore  God  having  put  all 

things  into  his  hands,  having  done  that  for  us,  we  are  to  ^vc 

content  to  him.     And  herein^our  sanctification  is  differing  from 

*the  image  Adam  had,  who,  in  closing  with  the  will  of  God, 

Jllookcd  upon  liim  as  a  Creator;  ours  respects  a  Redeemer,  who  ' 

Mhath  bought  us  lo  himself,  and  hence  we  are  to  respect  him  i(^ 

QiieiL  But  why  doth  the  soul  close  with  (he  whole  will  txU 
Christ,  i.  e.,  so  far  as  it  is  made  known  ?  fl 

Atu.  First.   Because  the  holiness  of  Christ  here  chiefly  discorfl 
ers  itself,  and  against  this  a  camal   heart  will  discover  ilseUH 
For  Capemojles  may  boost  in  and  give  entertainment  to  tlwl 
person  of  Christ,  but  when  they  come  lo  repent  (which  was  one 
part  of  liiB  will)  that  they  did  not,  Uiat  they  would  not ;  "  Woo 
therefore  to  thee  CBpemaura."     As  many  will  close  with  Christ 
for  pardou  of  sin,  and  lay  their  sarks  on  hun ;  but  you  mi 
burden  yourselves  with  them,  or  the  Lord  will  never  ense 
of  them.     O,  no ;  and  hence  they  have  light  sorrow  for 
many  will  embrace  the  comforts  of  ChrisI,  and  love  of  Chrii  ^ 
and  this  joys  them  ;  yet  the  will  of  Christ,  that  is  wearisome  fS' 
them.  Rom.  viii.  8.     They  will  pick  and  choose. 

Secondly.  Because  this  discovers  a  deep  ditch  of  ijeceit  in  the 
heart,  many  take  up  some  duties ;  and  wliy  do  ihey  do  them  ? 
"Because  they  ple,ase  the  Lord,  and  the  Lord  commands,  aad  for 
his  sake,  when  indeed  it  is  to  please  themselves ;  for 
things  they  care  not  whether  they  please  the  Lord  or  n 

Thirdly.  Because  this  closing  with  his  whole  will  only  gives! 
the  Lord  content ;  as  it  is  not  the  strings,  or  striking  ujwn  ontfj 
string,  that  makes  the  music,  but  striking  on  them  all  accordii  " 
to  rule  ;  so  here.  And  hence,  when  they  sacrificed  and  obsei 
new  moons;  (Is.  i.  14,)  "Who  hath  required  these  things 
your  hands  ?"  Hence,  when  the  people  begin  lo  put  the 
off  wiih  meim  performances,  any  common  stuff,  the  Lord 
slate  upon  him,  and  saith  he  is  a  king,  (Mal>  i.  14  ;  and  9, 
"  I  have  DO  pleasure  in  you." 


iinsi 

m 


Fourthly.  Becanse  this  only  will  give  pence  ;  and,  therefore, 
let  any  man  begin  to  pick  and  choose,  and  his  heart  die  to  ihe 
lord's  will ;  if,  Jonah  tike,  he  will  fly  from  any  way  of  the 
Lord's,  and  continue  tliere,  he  shall  have  storms ;  and  hence, 
(1  John  ii.  S-5,)  "  Hereby  we  know  bim,"  etc. 

4.  He  closelU  with  the  whole  will  of  the  Lord  as  his  happi- 
ness and  utmost  end  ;  as  a  man  made  himself  his  Insl  end  before, 
and  desired  God  and  Christ  only  to  keep  his  sores  from  aching, 
for  so  I  look  upon  all  men  made  up  of  wants  ;  if  the  body  ache 
with  cold,  stomach  with  hunger,  head  for  want  of  sleep,  con- 
science for  un,  all  happiness  lies  in  easing  hereof,  and  here  lies 
llieir  bliss.  So  now  the  soul  makes  the  life  of  the  Lord  its  hap- 
piness to  live  unio  htm.  Gal.  ii.  10.  He  makes  it  his  meat  and 
drink  to  do  the  Lord's  will ;  for  Jehu  Bought  the  Lord,  but  his 
last  end  was  himself;  as,  (John  xvi.  2,)  "  A  man  may  kill,  and 
think  he  doth  Gk>d  good  service  ; "  but  that  is  not  his  last  end ; 
a  carnal  heart  may  cross  bis  own  will,  but  not  his  own  utmost 
end,  as  Judos  ;  a  man  may  seek  the  Lord  with  delight,  and  fol- 
low the  ordinances,  and  fast,  and  pray,  but  himself  is  his  end 
gtill.  Zoch.  \-ii.  5,  6.  Is.  Iviii.  4,  5,  As  a  man  that  goes  to  a  city, 
he  will  do  your  business,  but  he  wonld  not  go  unless  he  had  his 
ovm  ends  to  bring  about  there.  But  those  that  are  tniiy  sancli- 
li^  make  the  Lord  their  last  end  and  happiness.  It  is  not  only 
good  to  do  the  Lord's  will,  (for  thus  men  may  seek  Ihe  Lord,)  as 
ibioking  it  good  so  to  do,  but  as  tlieir  blessedness,  else  it  is  not 
their  last  end,  and  so  not  Mugbt  as  their  last  end ;  and  st%  it  is 
witb  the  soul.  As  a  river  runs  ta  tlic  sea,  many  springs  run 
into  it,  and  it  carries  them  down  all  into  it,  so  there  are  miuiy 
occasion-!,  hinderances,  businesses,  yet  it  carries  them  all  down 
with  it,  even  the  more  violently  the  more  it  is  hindered;  (I's. 
cxix.  120, 127.)  "  Therefore  love  I  them  above  gold."  And  this 
eiprce*eth  itself  in  three  things  : — 

1.  In  admiring  the  glory  of  the  Lord,  and  his  will  and  ways, 
and  accounting  them  happy  men,  and  blessed,  that  thus  r&n  and 
do  live.  For  some  time  the  soul  is  decayed  and  fallen  from  this, 
or  sick  and  weak;  now  it  accounts  them  happy  that  have  health 
and  strength  to  walk  abroad.  Vs.  i.  1,  'J. 

2.  In  being  never  at  rest  in  his  muid  until  now  that  he  comes 
to  this  :  for  therein  n  man's  making  any  thing  his  last  end  ap- 
pears t  as  he  made  bis  goods  his  last  end.  Luke  xii.  19.  Now, 
therefore,  my  soul,  be  at  rest ;  for  there  is  no  seeing  ibe  Lord, 

p-bat  (df-secking  hindera ;  now,  thoiii;h  it  be  thus,  yet  do  I  make 
lelf  my  last  end  ?  then  my  mind  woulil  be  at  rest  j  but  if 
ifled,  it  is  not  at  rest  till  now ;  and  hence  Paul,  when  he  liad 
29 


I 


I 


run  thU  rrux,  now  you  «ec  him  leaniog  upon  bis  piHow.  3  Tim. 
iv.  6,  7.  And  hence  saints  are  lulh  to  die  und  be  blessed  in 
heaven,  because  they  have  done  so  little  work  as  yet ;  htile  do 
tlie  saints  for  the  Lord  many  times,  yet  their  hearts  are  upright ; 
for  what  mourn  they  for  eo  much  as  this,  when  they  have  looked 
upon  it?     O  ibat  the  Lord  hath  been  a  loser  by  them  ! 

3.  It  carries  the  soul  through  all  difficulties  with  power  ajid 
delight.  Prov.  s,  29,  "  The  way  of  the  Lord  is  strength  to  the 
righteous,  and  joy."  Rora.  vii.  22,  '*  I  do  delight  in  the  luw  ot' 
God  in  the  inner  iniui."  Otlier  nations  walk  "in  the  name  of 
tlieir  gods,  we  in  ours."  Mirah  iv.  5.  As  when  wealth  or  honor 
ia  a  man's  utmost  end,  witli  what  violence  are  men  carried  to  it ! 
and  bence  a  man  thinks  he  hath  never  such  good  days  as  then, 
when  he  can  do  much  for  the  Lord  i  and  hence  when  any  duty 
ie  to  be  done,  when  fearful  to  do  it,  or  loth  to  perform  it,  when 
the  heart  is  dead,  yot  beholding  it  with  a  spiritual  eye,  that  this 
gives  Jehovah  honor.  O,  this  carries  the  soul  hraullong  even 
into  miseries ;  "  Not  my  will,  but  thine  be  done."  This  eoseth 
the  heart  even  in  the  belly  of  hell,  und  in  times  of  the  deepest 
desertion  v' 

To  this  sanctification  all  the  saints  do  come,  erery  one  in  their 
measure ;  and  if  ever  the  soul  tasted  tho  Lord's  love,  or  ever 
WHS  humbled  with  the  bitterness  of  sin,  the  first  voice  and  main 
care  is,  "Lord,  what  wilt  thou  have  me  to  do?"  Nay,  though 
no  assurance,  and  it  can  not  joy  in  the  Lord's  love,  yet  it  will  in 
the  Lord's  will ;  and  heuee  when  it  hath  full  assurance,  yet  find- 
ing such  a  vile  heart,  if  God  should  give  it  heaven  with  such  a 
heart  it  would* be  death:  and  hence  when  he  thinks  of  going  to 
hell,  yet  there  (saifh  he)  let  me  bless  thee. 
V~  This  sanctification  all  unsound  hearts  do  want;  much  reforma- 
tion, much  afiection,  many  duties;  but  tlieir  end  is  not  changed, 
though  their  lives  be,  and  hearts  seem  to  be-^ 

1.  Decause  they  con  not  love  the  Lord,  because  the  Lord  doth 
never  shed  his  love  into  their  hearts. 

2.  This  was  the  life  of  Christ,  (John  viii.  20,)  of  which  Ufe 
they  that  are  dead  in  sin  never  hare  one  act,  though  they  may 
think  they  have. 

3.  This  is  the  end  of  our  election,  which,  therefore,  an  unsound 
heart  may  oa  soon  attain  to,  ns  to  elect,  or  to  be  elected  of  God, 
(Eph.  i.  4,)  "  holy  in  love." 

This  may  easily  be  known :  1.  Can  not  a  man  know  when  he 
JtJiappy  ?  2,  Can  not  Peter  tell  Christ  that  he  loves  him  ? 
Rl.  Can  not  a  man  tell  whether  he  be  a  hypocrite  or  no  ?  For  he 
that  can  not  prove  his  ulmust  end  is  changed  must  confess  him- 


Belf  a  hypocrite,  yet  lu'a  heart  was  nei'er  changed,  whatever  as-  i 
suriuice  or  peace  he  hatli  bad.  A  thing  ia  never  good  till  it  I 
Bcrvea  its  end  it  was  made  tor.  ^J 

0.  therefore,  look  that  yon  content  not  yourselves  with  rofor- 
roatioD,  but  come  to  this ;  else,  I.  You  lose  all  your  obedience, 
the  Lord  regards  it  not,  the  Lord  will  take  all  from  you ;  as  ves- 
sels that  are  made  to  hold  wine,  and  they  can  not,  lay  them  by, 
"The  Lord  baih  no  pleasure  in  you."  Mai.  i,  8-10.  2.  If  you 
do,  the  Lord  will  accept  your  poorest  aod  meanest  services. 
Consider  — 

1.  Christ  cast  by  his  robes,  being  privy  to  bis  own  ivorth,  to 
become  obedient.  Phil.  ii.  6,  8. 

2.  His  infinite  wisdom  is  in  every  command,  though  thy  carnal 
reMoo  like  it  not. 

I         S.  His  infinite  love  for  tby  good,  though  thou  thinkcst  it  is  for 

rrhurt. 
4.  His  glory,  tboagh  thou  gettest  no  good  at  all  by  it^ 


Section  VL 


VL  Fallness  of  the  Spirit  of  glory  in  the  room  of  the  world. 
"  Whom  the  I^ord  doth  jaalify,  those  he  doth  glorify,"  (Rom. 
TJii.  30.)  i.  e.,  with  the  glory  of  another  world,  which,  though  it 
be  bid  for  a  time  from  others,  and  sometimes  from  themselves, 
yet  they  do  partake  of  it  now,  and  it  shall  be  revealed  upon 
tbem  another  day.  1  Pet.  v.  1.  Now,  though  hypocrites  may 
taste  of  tlie  word,  nay,  of  the  powers  of  the  world  to  come,  yet 
they  fall  short  of  this  measure  of  glory.  And  I  say,  this  fills 
Ihem  in  the  room  of  this  world. 

Qu«^.  How  are  men  full  of  the  world,  and  what  is  the  Spirit 
_f  ^ry? 

"  Ant.  I  shall  show  this  in  three  conclusions  :  — 
■  Cmrl.  1.  That  the  full  rest  and  peace  of  the  soul  is  to  ho 
nly  in  the  presence  of  God  Almighty,  in  Ibis  Being  of 
Ilie  j>erfectiona  are  in  himself,  and  bence  he  keeps  a 
irpelnat  Sabbath  of  rest  io  himself;  in  this  rest  only  the  soul 
~Qd  rest.  Heb.  iv.  6,  10 ;  Ps.  xvi.  11.  He  is  the 
mey's  end  of  all  a  man's  labors,  and  life,  and  (ravels.  Ilenee 
hn  xvii.  13)  wheo  Christ's  work  was  ended,  now  I  come  not 
p  hmven  so  much  as  to  thee.  And  hence  when  Solomon  had 
I  out  himself  in  his  travels  through  all  the  things  of  this 
trid.  to  find  rest,  he  returns  emjity  and  crying  home,  and  now, 
n  heauma  up  his  glory,  (Eccles.  i.  J,  2,)  ho  styles  himself, — 
.  A  man  gathered  In  the  church,  to  I>p  aa  near  God  as  he  can. 


340  Till:    FARABLE    Of 

2.  "  The  Son  of  DftTJd,"  to  whom  the  promises  were  made. 

AjhI  tlien,  3.  "  King^  of  Jerusalem,"  the  liwt  and  least.  He 
is  lliHt  house  anil  home  of  hid  people,  whether  Ii)  fleeting  or 
settled  coiidition,  from  one  generation  lo  another.  Ps.  xc.  1^  So 
that  the  prujihet,  finding  this  to  be  most  true,  I  say,  tiiaads  aston- 
ished at  men ;  and  because  men  hud  deaf  ears  here,  and  their 
bellies  could  not  liear,  he  cries  to  the  lieaveas  to  be  ntitonished  at 
this.  Jer.  ii.  12,  13.  This  wine  the  Lord  puts  under  his  lock 
and  key  ;  it  is  not  to  be  found  in  earth,  in  cUirch  liberties,  you 
may  soon  see  this  temple,  not  one  stone  left  on  another,  nor  in 
heaven  tiimplj,  nor  in  fellowship  of  angeb ;  only  it  is  in  the 
Lord,  drawing  nigh  to  the  soul  in  these,  and  drawing  the  soul, 
al  last,  near  to  himself  by  these. 

Concl.  2.  That  all  reprobates,  boing  esD^nged  from  God,  and 
God  from  them,  are  also  strangers  to  this  rest,  this  life  of  God, 
this  life  of  glory,  (Eph.  it.  18,)  and,  therefore,  seek  for  it  and 
euck  it  out  of  the  papa  of  the  creature,  and  that  which  is  not 
Gwl.  And  thus  their  hearts  are  full  of  the  world  i  (Ps.  xvu. 
1 4,)  "  Dust  they  eat,  and  upon  their  bellies  they  go ; "  shift  for 
it  where  they  will,  they  shall  never  find  it  in  him ;  and  if  they 
do  find  it  any  where  else  in  this  world,  let  them  fiU  thenuelvea 
to  the  fuU,  for  they  have  their  portion,  they  have  their  reward. 
And  hence  they  do  (all  unregenerate  men  living)  find  their  rest 
in  something  out  of  God ;  rest  lo  their  conscienecs  in  duties, 
and  something  of  God ;  rest  to  their  hearts  in  some  creatures, 
either  unlawful  or  lawful.  Matt.  xxiv.  38.  And  there  is  never 
a  carnal  heart,  but  give  him  his  imaginary  content  here,  and  he 
would  desire  to  live  here  as  an  exile  from  God,  and  to  be  with- 
out him,  if  there  were  no  hell,  no  plagues,  etc.  For  here  is  their 
treasure,  not  above;  here  are  thy  good  things;  and  this  is  the 
very  reason  why  a  man  lives  without  God,  nay,  when  he  stands 
convinced  of  it,  nay,  when  troubled  with  thoughts  of  this,  and 
no  duties  can  eaae  him,  because  something  out  of  God  ia  his  bot- 
tom lo  stund  upon,  and  his  rest  and  ]>cuce  ;  it  may  be  meat,  drink,  i 
heidlh.  sleep,  occasional  delights,  and  a  quiet  life.  That  as  it  ifl  J 
with  seamen,  they  can  endure  winds  and  wcnthcr,  and  rent  sail%  I 
and  lorn  masts,  because  they  live  upon  that  trade,  another  wifll 
not ;  so  it  is  here.  Though  many  troubles  of  miud,  yet  they  p' 
that  oar,,  it  is  their  hving. 

Concl.  S,  That  all  those  whom  the  Lord  intends  good  i 
those  he  calls  in  time  out  of  this  world  into  his  eternal  gtory  ol 
rest  and  peace,  out  of  ibis  world  into  another.     And  as  thdrf 
hearts  were  filled  with  another  world  before,  so  their  hearts  a 
filled  with  the  glory  of  thLit  other  worhl  now.  John  xvii.  14,  16h 


THE  TE!f   Vini~.IS 


341 


And  this  rest  find  peace  in  God  is  the  glory  of  the 
That  look  ns  it  is  with  reprobalL-s,  what  is  iheir  last  and 
great  woe  ?  2  Thesg.  xix.  "  It  is  separj^tioii  from  ilic  Lord  ; " 
BO  this  is  the  great  glorj  of  the  saioCs,  to  enter  into  him,  ns  Mo- 
ses did  into  the  cloud,  and  so  to  rest  in  him.  "  I  go  lo  mj  Giod 
and  your  God."  Hence  the  awnta  are  said  to  "  set!  away  all  for 
iOiure"  for  this  pearl,  for  the  Lord ;  and  so  the  Lord  is 
I  of  all,  ond  belter  to  them  tlian  all  they  had  before. 
can  live  royally  upon  him,  having  but  one  thing  to  look  to, 
■Dd  having  all  thiDgs  ia  this  one  thing ;  and  more  royally  than 
"  e  princes  of  tlie  world  can  upon  their  lusis  and  earthly  treaA- 
es.  This  is  the  rest  and  peace  the  saints  have  ;  (Heb.  iv.  3,) 
■*  They  that  believe  do  enter  into  rest."  God  calls  them  out  of 
ttie  world  by  aorae  bitterness  of  it,  or  by  some  cloying  and  sur- 
feiling,  and  making  their  hearta  weary  of  the  sweetness  thereof, 
and  then  they  enter  intu  glory.  The  Lord  sees  nothing  can  fill 
their  hearts  nor  stop  their  cries  but  him,  and  now  this  sea  of 
glory  breaks  in  u))on  them,  and  fiUa  their  hearts ;  and  this  the 
jonl  doth  two  ways,  according  as  there  are  two  things  in  that 

il  that  fills  the  heart  -v- 

'  1.  Proportion-  \.***^-iAxj^  tA  V*^ 
2.  Propriety.  -  ■Vw^*^».a,«-Ij.o(j  " 

So  there  are  two  rays  of  eternal  ^lory  chiefly,  whereby  the 
d  gives  full  rest  and  peace,  and  so  glory  to  his  people. 
.  He  rereals  the  good  they  are  to  enjoy  in  another  world,  in 
k  full  proportion,  viz.,  "  what  is  the  riches  of  the  inheritance 
"  ■  saints."  Eph.  i.  17,  18.  For  no  good  satisfies  till  it  ia 
in  its  greatness,  though  yet  there  bo  degrees  of  this.  For 
Jl  see  mnny  Chrbtians  have  assurance,  where  is  the  joy 
Not  affected  with  it,  becanse  he  knows  not  what  it  is  at 
it  time.  At  another  time  his  heart  ia  above  all  the  world,  be- 
luc  he  sees  what  ia  that  glory  the  saints  have,  and  that  be  hath 
f  it  swallows  him  up  and  confounds  him.  Why  me,  Lonl ! 
d  tliis  is  the  reason  why  the  saints  doubt,  whom  the  Lord  hath 
med  from  their  lusts  and  all  things  here.  What  so  vile,  and 
I  that  mine  ?  And  this  is  the  reason  why,  when  doubting,  so 
it  there  is  nothing  in  this  world  that  doth  quiet  them,  nothing 
n  God  that  doth  case  them,  yet  their  hearts  are  sweetly  eased. 
Aeir  desires  are  after  him,  and  their  delights  in  iiis  company ; 
"~  er  go  to  hell  thus  than  in  my  sins ;  and  the  thoughts  of  ihe 
d  are  sweet,  because  he  liitth  and  doth  secretly  till  their  hearts. 
tnething  they  have  or  do  see  in  him.  Is.  xxvi.  8.  And  hence 
m  the  reason  of  the  sorrows  of  them,  wUcn  their  hearts  are  wont, 
29* 


S42  TU£  PARABLE  OV 

now  thongh  they  liave  the  world,  yet  are  nol  al  rest,  because 
ibey  have  and  do  see  something  of  this. 

2.  lie  repeals  bj  the  spirit  and  light  of  glorj  that  this  good  b 
theirs,  iheir  propriety.  The  first  gives  rest  to  ihe  soul,  viz.,  the 
spirit  of  vigioR  incompletely.  This  spirit  of  faiih,  wherehj  the 
Boul  knows  all  this  good  is  mine,  this  gives  it  completely.  Now, 
the  new  JerusBlem  is  corae  down  from  heaven,  and  God  is 
among  men.  1  Pet.  1.  8.  For  if  a  Christian  sees  the  greatness 
of  this  glory,  but  not  as  his,  the  soul  will  never  cleave  to  the  Lord 
indeed,  nor  find  full  rest ;  and  hence,  when  the  riches  of  God's 
grace  is  revealed,  and  the  fea£t  set  before  them,  they  do  not  eat, 
because  they  fear  they  were  not  bidden.  Now,  both  these  give 
full  peace  and  rest  to  the  soal,  when  the  soul  hath  the  Lord  Je- 
hovah in  his  arms,  and  hence  he  cares  not  now  when  death  comes. 
0,  it  shall  be  a  welcome  day  to  them.  And  hence  ibey  wish 
they  might  bIo  no  more,  or  cease  to  be.  And  hence  they  wish 
they  could  set  even  the  whole  world  a-wondering.  Was  it  ever 
heard  since  the  world  began  of  such  a  pattern  of  raercy  ?  It  is 
true,  tlie  Lord,  indeed,  keeps  his  servants  for  a  time  under  much 
darkness  and  donbta  i  but  it  is  certain,  even  in  the  meanest  saints, 
this  light  is  sown  fur  them,  and  "Joy  for  the  upright  in  heart," 
and  some  work  there  is  for  the  Lord  to  do  for  them,  and  theji  he 
keeps  a  Snbbalh  of  rest  in  ihcra^ 

Quett  But  have  not  many  hypocrites  their  joys,  their  peace, 
their  glory  ? 

Aiu.  Yes :  they  have  some  tastes  and  likeness  to  this,  but 
Wftnt  this  indeed  j  and  the  difference  appears  in  tliree  particulars. 

11.  The  peace,  and  joy,  and  assurance  of  that  glory  which  eye 
never  saw  m  the  saints,  it  ia  from  tlie  witness  of  the  Spirit  of 
glory;  not  only  because  that  God  ia  their  God,  but  because  they 
are  his  people.     It  ia,  I  say,  from  the  witness  of  God  in  his  word. 
not  from  themselves,  nor  from  man  only  that  they  approve  me, 
nor  from  dreams  and  diabolical  breathings,  but  from  Ihe  Spirit 
of  God,  he  brings  tidings  of  it,  and  from  such  a  Spirit  (that  yon 
may  know  it)  tiiat  not  only  shows  you  God  is  your  God,  and  bo 
you  rejoice  because  of  this,  for  thus  it  is  with  many  a  carnal 
heart,  and  be  hath  peace,  being  in  horror,  from  this,  the  Lord 
loves  me ;  but  he  makes  you  to  rejoice  because  you  are  the  Lord*!  .* 
people,  because  he  hath  changed  your  heart,  now  the  peace  HT 
found,  and  joy  is  right;  and  here  I  would  try  the  peace  of  ai^  j 
man  :   Go<l  hath  witnessed  pardon  to  thee,  but  hath  he  shown  1 
thee  thou  art  his?     If  so,  be  thankful.  .'But  here  is  the  doub^l 
fur  it  may  be  the  change  is  not  right.     And  hence  those  two  a: 


THE  TEN  YIRGINS.  348 

ever  joined  together.  Zach.  xiii.  9 ;  John  xiv.  20-22.  Horror 
lies  heavy,  hence  love  is  sweet ;  sin  lies  heavy,  hence  this  wit- 
ness, they  are  changed,  they  are  subdued,  and  shall  be  so,  this  is 
sweet  also. 

2.  The  rest  and  peace  the  saints  have,  it  is  not  only  from  Grod,  l| 
but  in  him.  It  is  with  the  soul  as  with  a  malefactor  imprisoned  M 
and  condemned ;  the  jailer  comes  and  tells  him  that  he  hath  his 
]>ardon  here  brought  him  from  the  king ;  how  shall  it  be  proved 
whether  it  be  a  device  of  his  own  brain  or  no  ?  Why,  if  it  bo 
of  the  jailer's  own  devising,  he  will  never  lead  him  before  the 
king,  but  from  him  he  shall  be  carried.  But  if  the  messenger 
carry  him  before  the  king,  and  sets  him  down  before  him,  and 
as  it  was  with  Joseph,  his  prison  garments  are  put  off,  and  he 
stands  before  the  king,  and  glories  in  his  presence,  now  it  is  right. 
So  many  have  peace,  and  Satan  sets  them  at  liberty,  but  carries 
them  from  God.  But  when  there  is  a  witness  of  peace  from 
him,  and  then  you  stand  before  him,  now  it  is  from  heaven. 
Ps.  xxxvi.  7,  8.  There  is  peace  from  him  and  peace  in  him ; 
(Ps.  xxxvii.  4,)  "  Delight  thyself  in  the  Lord,  and  he  shall  give 
thee  the  desires  of  thy  heart."     Wlien  it  is  thus,  all  you  desire 

is  granted. 

3.  The  peace  the  saints  have,  both  from  Grod  and  in  God,  fills 
them  with  everlasting  content  and  peace.  Rom.  xv.  13.  Is.  xi.  9, 
"  Filled  with  the  knowledge  of  the  Lord  as  the  waters  cover  the 
sea."  The  earth  is  the  rest  of  the  waters,  and  the  waters  fill  all 
its  empty  place.  So  it  is  here ;  the  soul  is  the  rest  of  the  Lord, 
(Is.  xi.  10,)  and  he  fills  their  empty  hearts.  A  malefactor  may 
dream  he  is  before  the  king,  when  he  hath  his  fetters  on  his  legs ; 
but  his  dream  feeds  him  not,  but  when  he  awakes,  he  is  hungry. 
And  so  it  is  with  many  a  carnal  heart  that  is  a  dream  for  a  time, 
but  he  meets  not  with  eternal  satisfaction.  Ps.  Ixv.  4,  and  Ps. 
xc.  1 4.  And  hence  men,  after  they  have  had  their  peace,  grow 
more  bold  to  sin,  and  more  impenitent  in  sin,  and  more  worldly 
than  ever  before,  because  they  have  not  everlasting  joy;  aj,,^ 
thosey  (Is.  XXXV.  10,)  "  Everlasting  joy  shall  be  upon  theirl 
head,  (whcrea**  a  carnal  heart  hath  soon  enough  of  Grod,)  not 
everlasting,  without  intermission  of  joy,  for  they  must  have  their 
nights  and  tears,  as  well  as  their  day  and  joys  ;  but  everlasting 
without  decay  of  joy ;  that  though  they  have  their  tears,  yet  God 
wifKfS  them  away ;  there  is  nothing  else ;  th  nr  joy,  their  peace,  | 
and  so  their  hearts  are  forever  satisfied  heVe.  /  As  Christ,  when  | 
he  knew  it  was  "  finished,  now  he  gave  i  ^^  the  ghost,"  so  when 
the  soul  finds  he  is  come,  now  it  dies  to  1  ae  world,  and  makes  its 


I 

l 


844  IHK  PARABLE   OF 

perpetual  abode  in  him.  Others  will  have  their  carrion,  and 
tlieir  stolen  waters,  how  clean  gocver  they  wipe  their  mouths. 

Object.  I.  But  have  not  the  saints  many  sorrows,  reproaches, 
persecutions  F 

Ant.  Rom.  viii,  18,  "  They  are  not  worthy  the  glory  to  be 
revealed."  2  Cor.  iv.  17,  "  They  work  a  weight  of  glory,"  and 
in  these  they  glory.  0,  "  the  Lord's  love  is  shed  in  their 
hearts."  Rora,  v.  3,  5. 

Object.  2.  But  have  they  not  many  losses,  and  wants,  and 
etTHils?  and  then  where  is  their  joy? 

Anx.  A  carnal  heart  be  murmurs  indeed,  and  sinks  and  dies 
away ;  but  it  is  not  so  here.  Hab.  iii.  17,  18.  A  saint  takes  it 
out  in  him,  in  the  Lord,  it  makes  all  the  world  loo  narrow  for 
him.  Others  are  burnt  and  consumed  in  the  fire,  but  so  \&  not 
he  that  hath  the  .Son  of  God  with  him. 

Object.  3.  But  he  hath  many  sins  and  teinptations.  ■ 

Ant.  1  Pet.  i.  5—7,  "You  greatly  rejoice  in  the  salvation  re- 
aerved  for  you,  though  now  your  faith  have  a  precious  trial  by 
manifold  temptations." 

Object.  4,  But  are  not  the  hearts  of  the  saints  taken  off  from 
the  Lord,  and  taken  up  with  other  things? 

Atu.  No,  never  as  carnal  men's  are ;  (Tit.  ii.  1 2.)  "  For  God's 
grace,  that  hath  appeared  to  them,  teachcth  them  to  deny  worldly 
lusts,"  as  we  deny  children  their  asking.  They  may  greedily 
carry  the  soul  by  tits  from  the  Lord,  but  he  denies  them  their  till 
in  any  creature,  and  calls  them  all  to  "  come  up  hither."  lie 
denies  them,  as  we  do  beggars,  entrance,  and  if  tliey  do  enter, 
he  denies  them  lodging;  they  shall  not  have  good  looks  from  him. 
Every  vile  heart  hatli  either  a  proud,  or  worldly,  or  covetous 
heart,  and  these  lusts  being  urgent  and  entreating  long,  he  can 
not  deny  them  the  best  room  he  has.  O,  it  is  the  woe  of  men  I 
tlioy  con  not  but  do  thus. 

But  thus  you  see  this  world  ia  cast  out,  and  glory  comes  in  to 
all  saints.     0,  this  world  is  the  cause  of  all  sin. 

1.  Why  do  men  neglect  duties  in  secret? 

2.  Sleep  at  meetings? 

3.  Though  BO  fair  abroad,  yet  passionate  at  home,  mid  storms 

4.  Whence  are  wars  and  wranglings  about  rales  and  lots? 
O,  this  world. 

"i.  Whence  apostasy  ?    It  is  not  with  you  as  in  former  limes, 
■se  now  than  in  peraeculion ;  and  sermon-proof  now  'f    O,  this    i 
world.     IMience  is  hardness  of  heart?    O,  something  of  the  I 


THE  TEN  vmoiKS.  345 

world  casetb  yon.  And  whrnce  is  it  ihat  men  willi  rich  slockB 
are  goodly  tilings,  and  wondered  at;  and  holiness,  and  walking 
with  God,  and  tliiuga  of  lieaven  are  nothiug?  0,  this  evil  world. 
"  O,  adulterers  und  nduUercsses,"  know  you  not  that  you  hale 
the  Lord,  and  the  Lord  you  ?  It  is  the  cause  of  all  thy  sin ; 
but  see  withal  it  is  the  cause  of  all  ihy  sorrow,  heaven  and  the 
glory  of  that  would  enter,  but  for  it,  but  that  it  can  not.  because 
thou  art  full  of  it.  0,  poor  creatures,  take  your  farewell  quickly 
of  it,  or  the  Lord  will  meet  with  you  for  it.  Cry  to  the  Lord  I 
O,  call  me  to  come  up  unto  thyself. 

Thus  you  see  the  fullness  of  the  Spirit  which  the  saints  have ; 
and,  therefore,  that  conceit,  that  saints  have  nothing  whereby  to 
duoen  them,  let  it  forever  perish  and  rot. 


Sectio.v  VII. 
Pw  4.  Of  Exhort.  Take  heed  you  fall  not  short  of  the 
gnce  of  God,  of  the  promise  and  Spirit  of  grace.  Ileb.  xit.  15. 
O,  gel  oil  in  your  vessels  1  When  there  is  much  counterfeit  gold 
abroad,  every  man  will  have  bis  scales,  and  not  only  look  and 
mh,  but  he  will  weigh  every  piece  be  takes.  Was  there  ever 
more  counterfeits  abroad,  or  such  similitudes  of  the  truth  ? 
Insomuch  as  some,  in  their  opinions,  tliink  it  impossible  ;  others, 
in  their  practices,  find  it  hard  and  very  difficult  to  distinguish 
the  one  from  the  other.  0,  but  there  is  a  vast  distance  and  dif- 
ference) !  As  ever  you  look  for  mercy,  get  this  oil  in  your  vessel  j 
w  ever  you  look  for  peace,  know  that  you  have  it  in  your  ves- 
seL  I  am  persuaded  that  there  is  never  a  soul  that  follows  the 
Lord  tremblingly  and  tenderly,  but  when  he  hears  of  this,  sends 
np  his  sighs.  Good  Lord,  let  me  not  fail  here ;  better  never  have 
bad  thy  name  in  my  forehead,  nor  affection  in  my  heart,  than  to 
want  oil  in  my  vessel.  And  I  am  persuaded  he  trembles  to  think, 
What  if  I  should  perish  at  the  last  ?  And  yet  how  many  never 
have  strong  fears  of  failing  here,  tliat  have  roost  cause  so  to  do  I 
This  parable  is  directed  to  virgin  churches  at  the  last  period  of 
the  decrepit  world ;  wherein,  mcthioks,  the  Lord  Jesus  speaks 
unto  his  people ;  there  is  much  profession,  affection ;  but,  O,  take 
heed  you  perish  not  for  want  of  oil  in  your  vessel.  Let  all  your 
care  be  to  get  that,  and  fear  to  want  timl,  wherein  the  Lord  doth 
■nswer  lliat  fear,  and  question,  and  thought  of  hia  people.  O. 
what  if  I  should  perish  at  last !  Get  oil  in  your  vessel,  then ; 
and  if  the  Lord  Jesus  had  been  of  that  mind  that  there  are  no 
inherent  graces  in  the  saints,  or  so  dim  ihey  can  not  be  ki 
ur.  if  known,  you  are  not  to  respect  them  us  any  signs,  but  to 


I 


846  TIIK  PARADLlf   OF 

look  for  n  witness  of  grace  upon  you,  or  out  of  you,  without 
respecting  or  looking  upon  grace  in  you,  he  would  never  have 
recorded  this  parable,  which,  to  wiae  virgins,  is  to  prevent  those 
conceits.  O,  tlicrcfore,  how  many  fall  short  here,  and  regard 
not  this ! 

1.  Some  fall  short  here,  by  trusting  to  and  omnifying  of  Christ 
and  grace,  regarding  not_any  grace  wilhin  ;  ihey  separate  those 
things  from  one  another  wiiich  God  1iath  joined,  and  which  a 
gracious  heart  joins  one  to  another.  They  respect  not  sanclifi- 
CAtion,  futh,  or  vocation ;  tliey  look  to  Christ,  and  can  they  honor 
Christ  enough?  Hence  profess,  they  that  regard  those  things 
hav#  trusted  to  their  frames  of  heart,  and  they  scoff  at  them  that 
look  to  be  justified  Ity  faith.  It  is  such  a  delusion  as  is  likely 
"  to  deceive,  if  possible,  the  very  elect"  Look  as  it  was  wiiK 
the  laroelilca.  1  Sam.  iv.  They  were  overthrown  in  tlie  battle 
of  the  Philistines ;  but  what  is  the  cause  ?  "  O,  send  for  the 
ark,  where  the  strength  and  presence  of  God  was."  But  what 
good  did  the  ark  do  them  with  unhumbled  hearts,  that  looked  to 
that,  and  trusted  to  that,  but  mind  not  themselves?  and  hence, 
when  Samuel  bids  them  "  turn  from  their  idols,  and  serve  the 

.  JLiord  only,"  now  they  do  it ;  so  here. 

2.  Some  only  look  to  the  outside,  like  those  that  built  the 
tombs  and  painted  the  sepulchers  of  the  prophets.  And  hence, 
if  they  be  inwardly  lealous  for  exieraal  order,  eeremony,  ordi- 
nances, carriage  in  garments,  speeches,  etc.,  tliey  think  the  bit- 
terness of  death  is  past,  when,  Agag-like,  they  are  clad  with  such 
soft  raiment ;  and  hence,  if  there  be  transgression  here,  it  is  sad. 
But  what  if  they  walk  with  unbroken  hearts  ?  O,  they  respect 
not  this.     And  so,  their  care  being  taken  up  in  trimming  and 

Ijnakiug  the  vessel  bright,  they  neglect  to  get  oil  within. 

3.  Some  fall  short  here  by  thinking  this  thought,  that  that 
grace  which  is  inward  is  also  sincere  and  unfeigned ;  and  hence 
do  not  judge  themselves  profane  or  evil,  because  of  their  profes- 
eion,  nor  yet  hypocrites,  because  they  do  not  make  only  an  out- 
ward show,  wlien  as  the  deepest  hypocrisy  lies  under  much  in- 
ward affection  many  times.  And  hence  they  toke  every  such 
work  upon  trust,  without  weighing  it ;  if  double  gilt,  and  there 
is  nu  show  of  copper,  put  it  up,  never  inquiring  where  the  bounds 
of  truth  and  hypocrisy  part.  And  hence,  if  ihey  have  inward 
comfort,  though  by  a  dream,  they  take  iL  If  upon  their  sick 
beds,  after  trouble,  they  have  had  peace,  ihey  take  it  on  trust; 
if  they  have  any  promise  of  rest  and  peace,  or  feel  some  desire^.  J 
love  to  ordinanciu;,  and  God's  people,  they  take  hold  on  promiseit^ 
and  trust  themselves  without  trying,  without  weighing.  Sut.' '~~ 
work  is  superficial. 


4.  .Some  feel  a  want  of  these  things,  and  content  themselves 
with  desires,  and  so  never  come  to  be  indeed  what  they  desire  to 
be.  It  is  true,  sainta  feel  wanla  and  desire  supply  ;  but,  I.  They 
are  never  satisfied  till  it  is  so  indeed.  "  My  flesli  is  meat  in- 
deed." 2,  They  are  humble  and  vile  in  their  own  eyes  till  the 
Lord  lielp ;  but  these,  like  Solomon's  slug^rd,  "desire,  and 
have  not."  Whereas,  in  things  of  lesser  worth,  they  will  not  do 
BO :  ihey  will  not  only  desire,  but,  indeed,  till  the  ground :  if  one 
neglecta  to  till,  though  tbey  answer,  I  desire,  and  Gro<l  aucepis 
thai,  every  one  will  say  he  is  deceived;  their  hunger  is  their 
food ;  they  build  the  sluggard's  nest  of  desire,  and  there  sit  O, 
therefore,  take  heed  you  fall  not  sliort  here.  Take  heed  your 
prayers  and  desires  prove  not  lazy  and  unfaithful  messengers 
which  you  send  to  your  frieuds  to  come  and  help  you,  aud  they 
go  half  way,  and  no  farther,  and  never  bring  ibem  lo  you  indeed. 
O,  therefore,  get  your  oil  in  your  vessels ;  do  not  only  fear  the 
LorA,  "  fear  him  greatly."  1  Sam.  xii.  18.  Do  not  only  cleave 
to  the  X«rd,  but  with  the  whole  heart,  and  cleave  (o  him  only ; 
beg  this  of  the  Lord.  Look  as  poor  people,  when  they  come  to 
ridi  men  that  have  full  heaps,  do  say.  Let  mo  have  full  measure ; 
niy  family  is  poor,  and  charge  great ;  so  here. 

Mulire  1.  Consider,  if  once  you  get  ihis,  it  will  never  die,  it 
bhall  inereaae  exceedingly.  It  is  a  ireosure  you  can  not  part 
withal,  ihat  you  shall  never  grow  poor  witli ;  but,  (Luko  viii. 
1:4,)  "  From  bim  that  hath  not  shall  be  taken  away  that  which 
he  scemelh  to  have."  O,  many  a  one  saiih,  I  fear  I  shall  fall  at 
last,  and  I  find  my  heart  so  soon  cooled.  0,  get  this,  nothing 
tihall  quench  it  again.  If  you  say,  I  can  not  keep  it,  I  say,  It 
shall  keep  you.  I'rov.  ii.  10,  11.  Not  when  you  have  Christ, 
and  Spirit,  and  grace  in  your  head,  nor  in  your  conscience  to 
give  you  peace,  but  in  your  heart ;  and  when  nothing  is  sweet 
but  that,  nothing  lies  between  your  heart  and  that,  it  shall  now 
preservt!  and  keep, thee,  it  shall  follow  thee,  lill  thee,  seal  thee, 
live  with  thee,  go  to  heaven  with  thee,  etc  Mark  this,  yon  fee- 
ble ones. 

Matift  2.  O,  consider  what  a  sad  thing  it  will  be  lo  thy  heart 
to  mi«a  of  this  and  lose  the  Lord  at  last.  The  servants  in  Isaac's 
family  did^ot  mourn  so  much  as  F.sau  when  tlie  blessing  was 
gone.  Why?  They  never  had  ho|ie  of  it,  never  were  near  it. 
Ho  was  so  bng  in  the  field  that  the  blessing  was  gone  before  he 
came,  and  he  sold  it  away  for  a  trifle.  So  they  that  never  come 
80  near  the  Lord  and  his  ble^ing  never  will  have  eucIi  sorrow 

EriftUy  lo  think,  I  sold  it  away  for  a  trifle.     O,  thought  Esau, 
I  bad  come  a  little  sooner  I  etc.     When  Saul  went  to  Gilgal 


848  TIIK    fARABLE    OF 

lo  Bacrifice,  (1  Sam.  xiii.  10.)  "He  staiil  seven  days,  and  then 
Hicrificed  before  the  Lord;"  liiit  then  his  doom  was  passed  by 
God.  And  it  is  said,  presenlij  Samuel  came.  O,  if  he  had 
staid  a  little  longer!  So  you  will  one  day  think,  I  souglil  and 
wailed,  but  forsook  the  Lord.  0,  had  I  waited  one  day  more.  I 
Imd  been  well.  This  is  the  reason  why  the  liypotfite's  portion 
is  heaviest  in  hell. 

Motive  8,  You  will  say,  It  will  be  heavy  hereafter,  bat  not 
now.  Yes,  now  too,  if  you  do  consider  the  Lord  Jesns  is  so  full, 
and  thou  not  to  have  one  drop  of  that  which  is  saving,  even 
when  you  come  for  it.  It  was  a  heavy  token  of  the  Lord's  an* 
ger,  (1  Sara.  xiv.  17,)  "When  the  Lord  answered  not  all  that 
day,"  (when  yet  he  did  not  speak  bitter  things  against  them.) 
because  he  did  use  lo  do  il.  It  notes  the  anger  of  the  Lord 
Jesus ;  as  n  man  that  bath  abundance  of  bread,  and  yet  gives 
not  any,  this  argues  he  ia  very  angry,  if  he  continue  so ;  and  if 
BO,  how  canst  thou  sleep  under  it? 

MoHve  4.  Consider,  else  the  Lord  will  try  you.  God  hath 
his  trying  times,  and  they  were  never  sent  but  to  discover  who 
were  dross,  who  were  gold,  and  the  main  end  of  all  God's  trials 
is  to  discover  this  truth  that  I  now  am  pressing  upon  yon.  Some 
have  a  thorough  work,  and  now  the  trial  discovers  the  truth,  as 
iD  Abraham.  Hcb.  xi.  17.  Some  have  superficial  work,  aud 
they  fall  in  trial,  as  Saul,  and  it  dolh  discover  it  was  but  nn 
overly  work ;  for  this  is  the  question  God  makes,  la  it  thorough 
or  no  ?  Ay,  saitb  a  carnal  heart ;  yes,  saitli  a  gracious  heart. 
Hence  il  is  strange  lo  see  what  men  will  do  when  a  trial  comes. 
A  man  maintains  a  lust ;  he  will  not  show  it,  nor  defend  it ;  he 
w^  tarn  to  be  of  some  opinion  or  other,  and  the  corroption  of 
nnsmind  shall  sliow  the  corruption  of  his  heart.  /  A  man  loathes 
I  the  people  of  God,  but  he  saith  he  loves  them.  Now,  tliis  shall 
be  a  sign  —  time  shall  come  that  some  of  them  shall  be  matter 
of  offence  to  him,  and  shall  not  honor  him,  it  shall  try  him.  A 
man  loathes  ordinances  ;  he  saith  he  doth  not,  but  comes  to  the 
world's  end  lo  enjoy  them.  He  shall  have  plenty  of  them,  and 
some  sad  losses  with  them,  and  then  you  shall  see  he  surfeits  of 
them,  never  quickened  by  them,  to  show  the  work  was  but  over- 
ly. A  man's  heart  is  above  God ;  he  sailh  he  is  content  to  bo 
at  the  Lord's  disposal ;  let  him  do  any  thing  with  him,  this  com- 
forts him.  He  shall  have  a  cross  wife,  or  something  that  doth  not 
please  him,  and  now  his  heart  quarrels,  and  thus  he  shall  be  tried, 
to  show  it  was  but  overly  work.  Men  despise  ihe  liberties  the 
Lord  gives  them ;  they  say  they  pri/e  Ihem.  A  general  gov- 
ernor shall  come  with  pretenses  of  religion  and  protection,  and 


yoa  bIuU  see  this  chaff  will  take  old  birds  now.  0,  tbereforeJ 
try  yourselx-es  here,  and  be  snre  you  fall  not  short  here.  """^ 
Qiittt.  What  means  are  there  to  be  UHed  ? 
An*.  I.  Look  that  you  make  your  vessels  clear.  It  hath  been  ■ 
HUd  of  old,  and  I  believe  it  ia  a  truth  fltill,  that  the  Lord  « 
■M^Tersend  bb  Spirit  lo  dwell  in  an  unclean  heart.  Doves  build 
not  their  babitations  on  dunghills.  God's  Spirit  mu.'it  c< 
efBuient  to  t«ke  it  away,  but  not  as  an  inhabitant  to  dwell  in  an 
UQclenn  heart ;  (2  Tim.  ii.  19-31,)  "  He  that  purgeth  himself," 
{he  doth  not  say,  God  must  do  all  i  but  he,  under  God,  searebeth 
anil  purgeth,)  he  eball  "be  a  vessel  of  honor;"  if  from  the»e 
thtDga,  especially  from  those  sins  which  apostates  are  conquered 
with,  of  which  he  there  spc-vka.  For  there  be  many  si 
may  be  purged  from,  and  not  be  a  vessel  of  honor.  But  what 
«re  the  sins  the  apostates  perish  by  ?  Mark  them,  find  them  out ; 
one  by  pride,  another  by  sloth,  another  by  the  world,  etc.  "  He 
shall  be  a  vessel  of  honor."  Men  see  and  confess,  but  make  not 
work  of  it,  indeed ;  IJie  old  heart  ia  not  better,  you  consume  and 
kngnisb  still ;  (1  Cor.  jz.  26,  27,)  >'  I  beat  not  the  air  ; "  i.  e.,  I 
bty  deadly  blows  upon  my  enemy,  and  "  I  beat  down  my  body, 
le8t,"  etc./  Overly  search  of  sin  hath  made  overly  decay  of  sm, 
and  hence  overly  grace  and  affection.  As  a.  man  bath  not  light, 
nor  love,  nor  esteem  enough,  because  he  never  felt  his  wound  lo 
the  bottom.  /  O,  account  it  an  inestimable  mercy  when  it  is  thus. 
O,  therefore,  remember  the  rule  of  the  prophet,  (Jer.  iv,  3,  i,7"^ 
"  Sow  not  among  thorns,"  etc.  Manj  men's  profession  springs 
np.  but  withers,  never  comes  to  perfection ;  this  ground  ia  not 
plowed,  or  if  so,  not  thoroughly  plowed,  but  thorns  left  to  choke 
iL  Well,  saith  the  Lord,  look  to  yourselves,  lest  "  my  wrath 
break  out  like  fire."  Why  is  the  Lord  dreadful  here?  O,  be- 
cnnse  men  arc  careless  here.  I  look  to  Christ,  and  my  desires 
are  good  ;  on^  1  pray  in  secret,  and  I  am  much  changed,  etc. 

2.  Look  that  your  vessel  be  never  kept  empty  ;  when  a  maa 

balb  tio  grace,  and  sees  bow  others  can  pray  and  mourn,  and  bow 

far  short  he  falls  of  tliem,  it  is  easy  now  to  be  empty,  as  Saul 

when  he  was  no  king ;  but  when  the  Lord  bath  given  some  light 

1  affection,  and  some  comfort,  and  some  refommtion,  now  a 

1  grows  full  here.     Saints  do  for  God,  and  carnal  hearts  do 

leihing  likevrise  ;  but  a  little  tills  them,  and  quit^ts  them,  and 

^•0  damns  tbem.    And  hence  men,  at  the  fir?t  work  upon  them,  are 

y  diligent  in  the  use  of  means  ;  but  afier  that  they  be  brought 

leglect  prayer,  sleep  out  sermons,  and  lo  be  careless,  sapless, 

KSfetos,  who  ia  llie  better  for  them?     Because  I  say  that  now 

Klbey  have  got  sumeihmg,  the  main  work  is  wrought,  they  call  not 

VOL.  II.  3U 


I 


I 


thiit  into  questioD,  and  so,  when  God  comes  lo  reckou,  thpj  are 
found  too  light.  O,  therefore,  keep  the  vessel  empty,  never  con- 
tent thyself  with  any  meusure.  Hath  the  Lord  colleil  thee? 
Yes,  I  think  so,  and  bcUcve  sometimes  ao,  but  I  nm  afraid  I  may 
at  laat  be  ibund  without  oil  in  my  vessel )  be  then  every  daj.  aa 
if  thou  wert  now  to  be^.  And  this  I  say,  true  grace,  as  it 
comtbrts,  so  it  never  tills,  but  puts  an  edge  on  (he  appetite  ;  tnore 
of  that  grace.  Lord!  Thus  Paul.  Phil.  iii.  13,  14.  Thus  Da- 
vid, "  Out  of  my  poverty  I  have  given,"  etc.  1  Chron.  xxix.  3, 
17.  18. 

It  is  8  sure  way  never  to  be  deceived  in  lighter  strokes  of  tlie 
Spirit  to  be  thankful  for  any,  but  to  be  content  with  no  measure 
of  it ;  and  this  cuts  the  thread  of  difference  between  a  superficial, 
lighter  stroke  of  the  Spirit,  and  that  which  is  sound. 

3.  Look  (hat  your  vessel  be  not  broken,  nor  cracked,  that  when 
.-the  Lord  jiours  in,  it  runs  out  again.  Heb.  it.  1,2;  Prov.  iv.  12, 

13.  O,  here  is  the  wound  of  many  a  man,  he  hath  many  affec- 
tions in  word,  in  ordinances,  and  they  take  hold  on  him  to  con- 
vince, to  affect  him ;  but  lie  takes  not  fast  hold  on  them,  he  keeps 
tliem  not  as  hia  life,  with  thankfulness  for  any  little,  and  with 
watchfulness.     And  hence  a  man  is  where  he  was,  dry  and  bar- 

(rirn.  /it  is  true,  tlie  Lord  will  not  give  that  out  of  an  ordinance 
widcli  he  doth  in  an  ordinance.  But  it  is  one  thing  to  have  it 
tost  out  of  thy  hands  and  the  Lord's  hands  likewise,  another  thing 
only  lo  lose  it  out  of  thy  hand.  It  is  one  thing  for  the  Lord  to 
withdraw  it,  another  thing  for  thee  to  spend  it  away  by  the  pre- 
vailing power  of  a  lust,  viz.,  either  the  world  without,  or  contempt 

I  of  grace  within/  you  esteem  it  not  as  your  life,  and  hence  seek 
not  to  keep  it,  you  will  lose  the  oil  in  yonr  vessels.  And  I  am 
confident  this  ia  one  reason  why  a  man  lives  long  under  means, 
Hnd  never  profils,  the  Lord  gees  if  he  should  pour  any  thing  into 
the  heart,  it  would  be  lost.  lie  takes  fast  hold  of  world  or  self, 
and  keeps  that,  and  hence  all  runs  out  again. 

4.  Look  that  you  be  at  the  cost  to  get  this  oil  in  yonr  vessel. 
These  virgins,  when  the  door  was  shut  and  too  late,  would,  but 
the  time  was  pasL  For  we  shall  find  the  reason  why  men's 
works  are  alight,  their  buildings,  their  garments  ;  why,  they  will 
not  be  at  the  cost ;  so  men's  works  of  grace  are  slight,  becana*  j 
they  will  not  bo  at  the  coat.  They  find  a  want  of  grace,  i 
prixe  it,  and  would  fain  have  it,  but  it  shall  cost  them  little ;  t 
will  not  he  at  (he  cost  of  their  time.  Sometime  tliey  seek  t! 
Lord  in  an  ordinunce ;  but  what  if  he  comes  not  ?  They  depi 
from  him.  Sometimes  in  pangs  and  fits,  when  the  Spirit  comi 
they  seek  ;  but  to  be  ever  seeking,  ever  carrying  sense  of  sin,fl 


THB  TEN  VIRGINS.  351 

is  too  much  time  and  trouble  ;  they  will  not  be  at  the  cost.  Some 
affections  and  hearts  thej  spend,  but  not  their  whole  hearts. 
Hence  Christ  exhorts,  O,  "  strive,  because  many  seek,  and  are 
never  able.*'  Look,  therefore,  as  it  was  with  Jonathan,  Saul 
(1  Sam.  xiv.  45)  said  '^  he  should  die ; "  no,  the  people  said, 
*^  not  so,  for  he  hath  wrought  with  God  this  day."  Not  that  a 
man  can  get  grace  by  his  own  strength,  but,  (Col.  i.  29,)  '<  I  strive 
according  to  his  mighty  working."  Only  let  me  add  this :  be  at 
cost  first  to  get  the  Lord  Jesus  himself ;  as,  (Matt.  xiii.  33,)  '*  He 
sold  all  and  bought  the  field;"  and  when  he  had  the  field,  now 
he  had  the  treasure.  O,  think  no  time  too  much,  no  lusts  too 
dear,  no  affections  too  much  for  him,  (and  then  you  have  all 
things  with  him,  and  shall  receive  life  from  him,)  and  not  for  a 
death,  but  for  a  living,  risen  Christ  Christ  bestowed  gifts  on 
Judas,  on  Saul;  but  whom  he  bestowed  himself  upon,  those 
never  wanted  any  thing.  Ps.  xxiii.  1.  But /here  I  might  taf? 
up  a  dreadful  complaint.  O,  that  men  content  themselves  with 
colors  and  tinctures  of  truth  and  Spirit,  etc.  Some  naturalists 
observe  that  brass  would  be  gold,  it  tends  to  it,  had  it  but  more 
heat  of  the  sun  to  concoct  it,  and  to  bring  it  to  perfection  ;  so  it 
is  with  the  lighter  strokes  of  common  grace.  «. 


CHAPTER   XXn. 

that  true  sayinq  grace  in  the  hearts  of  beueyers 

can  never  fail. 

Section  L 

Ob$erv.  4.  That  those  graces  of  the  Spirit  wherewith  those  I 
heavenly  vessels  or  souls  of  the  faithful  are  filled,  are  constant,  ! 
and  of  an  eternal  nature. 

For  thus  the  wise  virgins,  their  vessels  were  not  only  filled, 
but  the  oil  was  constantly  preserved  in  them,  and  continu(;d  in 
their  vessels,  until  they  met  the  bridegroom.     It  is  true  their 
lamp  went  out ;  outward  acts  of  the  Spirit  of  grace,  expressed 
in  the  profession  of  the  saints,  may  be  extinct  for  a  time,  yet  the 
oil  did  remain  in  the  vessel  still,  which  was  not  so  with  those 
which  were  foolish :  not  only  their  lamps  were  out,  but  their  oil 
was  spent ;  so  tlmt^ere  is  a  third  difference  between  "  the  fool-  ( 
ish  and  the  wise  virgins."     That  Spirit  of  grace  in  the  one  is  of  I 
a  dying,  withering  nature  ;  in  the  other,  of  an  eternal  and  ever-  I 
lasting  nature.    There  is  an  eternal  excellency  st^unped  upon  \ 


THE  TARABLE   OP 


K  352 

^V'       them  ;  (John  \v.  14,)  "  The  water  that  I  shall  give  him  shall  be 

^f         ID  him,"  no  pools,  but  a  perpetual  living  spring ;  (Ueb.  vi.  9.) 

^*  "  Some  that  were  enlightened  and  tasted,  fell  away,  but  we  ara 

persuaded  better  thiogs  of  you."     The  saints  have  better  things, 

which  do  not  cause,  but  accompimj  salvation.     The  Lord  is  so 

far  from  suffering  it  to  die,  a^  that  he  will  add  to  it ;  (Luke  viii. 

118,)  "  To  him  that  hath  shall  be  given."  Though  it  be  like 
musianl  seed,  yet  it  shall  grow  ;  there  is  a  growing  virine  ia  it. 
But  as  the  Lord  speaks  of  his  people ;  (Is.  Ixr.  8,)  "  As  new 
wine  is  in  the  cluster,  and  one  saitb,  Destroy  it  not,  for  a  blessing 
is  in  it,  so  it  shall  he  here."  Nay,  though  it  b€  not  so  much  bb 
seen,  yet  the  Lord  then  can  see  it,  and  doth  then  keep  it,  and 
will  preserve  iL  Is.  xl.  29-31.  Nay,  though  oppraed  and  re- 
sisted by  temptation,  yet  (1  Pet.  i.  6,  7)  it  is  not  consumed, 
but_  tried,  that  it  may  be  to  glory  another  day,  notwithstanding 
I  raimifold  temptations.  It  is  one  of  the  greatest  miracles  in  the 
I  world  to  preserve  it,  aa  a  spark  of  fire  in  a  sea  of  water.  Nay, 
though  it  Beema  to  a  man's  feeling  to  be  quite  quenched  and 
put  out,  that  a  man  finds  no  more  than  a  reprobate,  yet  the  seed 
tof  God  remains,  and  it  will  break  out  again.  There  is  Ufe  at 
^the  heart  and  sap  at  the  root,  yet  the  Lord  will  bring  tltem  again. 
wTTen  the  Lord  of  glory  was  crucified,  and  all  the  disciples  fled, 
not  one  sp.okc  for  him,  none  durst  confeas  him,  yet  the  Lord  re- 
turns to  them,  and  they  again  to  him. 


^^" 


Qiiesf.  How  C' 


Section   H. 
.  to  be  thus  immortal  and  of  a 


eternal 


Ant.  1.  It  is  not  only  in  regard  of  the  power  of  grace  re- 
ceived, though  it  were  perfect ;  for  then  Adam  had  not  fallen] 

2.  Nor  in  the  freedom  of  a  man  from  temptation ;  for  ihi 
the  angels  had  not  fallen. 

3.  Nor  yet  in  the  power  of  a  man's  own  watchfulness 
care  to  keep  it :  for,  "  if  the  Lord  keep  not  the  city,  ttie  wal 
men  wake  but  in  vain." 

4.  Nor  yet  in  the  power  of  any  means  ;  o*  many  think,  if 
der  a  powerful  ministry,  then  they  are  out  of  danger.  It  is  i 
in  Paul,  nor  Ajiollosj  but  in  the  Lord.  Men  may  rejoice 
John's  ministry,  and  be  affected  with  it,  but  it  is  only  for  ft. 
season.     But,  — 

L  In   regard  of  the  eternal  election  and  purpose  of 
I    Their  constancy  in  the  state  of  grace  depends  upon 


i 


THE  TEH   VIRGINS. 

Ubilitf  of  hie  counsel ;  (MatL  xxiv.  24,)  "  They  Bhall  deceive,  if 
poMible,  the  elect;"  but  it  ia  not  possible,  they  being  elect. 
"Wise  men  may  have  their  hrains  crazed,  and,  Nebuchadnezzar-  ] 
like,  the  use  of  reason  gone,  but  the  principle  of  reason  con-  1 
tinues,  and  the  use  of  it  in  time  returns  again ;  and  so  it  is  in  | 
repird  of  damning  deluaions ;  (2  Tim.  ii.  19J  "  Hyraeneus  and  I 
Fhiletus  fell  i "  hence  do  not  the  elect  fall  ?/  No,  for  that  foun- 
dttiion  remains  sure.  1.  The  certainty  of  their  continuance  in 
grace  is  built  upoo  a  foundation.  2.  Not  every  weak  one,  but  a 
firm  foundation.  3.  Not  a  foundation  of  roan's  laying,  but  God's. 
A.  Not  a  wavering  und  tottering,  hut  standing  foundation,  and 
that  sealed  nith  the  knowledge  of  God.  "  The  Lord  knows  wHo" 
■re  hia,"  i.  e.,  thongh  some  men  fall,  that  one  can  not  tell  by  out- 
ward exprcflsions  and  profession  who  ore  the  Lard's,  yet  ■'  the 
Iiord  knows  who  are  hie,"  and  they  arc  scaled  by  bis  love  and 
knowledge.  And  it  seems  this  is  the  prime  cause  of  the  con^. 
linuance  of  angels,  (1  Tim.  t.  21 ;)  and  election  being  free,  fo~ 
his  own  sake,  not  for  their  sokes,  the  Lord  foresaw  all  their  good 
and  evil ;  hence  thej  are  not  cut  off. 

H.  In  regard  of  the  faithfulness,  and  promise,  and  covenant 

of  God's  grace./  Adam  had  that  covenant.     If  he  did  do,  £e~ 

ahould  live ;  but  he  had  no  absolute  promise  he  should  do,  or 

nmiinue  to  do ;  but  the  faithful  have  ;  and  hence  they  stand,  not 

K|^  the  strenglli  of  grace,  hut  by  the  strength  of  the  covenant 

I  of  grace.     And  hence  that  which  to  reason  is  incredible,  to  na- 

■tare  impossible,  is  brought  about  by  faith  ;  not  by  virtue  of  any 

V'^wer  of  a  promise.     God  hath  swd  it,  and  faiih  believes  i^ 

'"nd  hence  Ahraliam's  dead  body  begets ;   und  Sarah's  barrCn 

romb  brings  forth  Isaac.     Hence,  through  all  the  word,  when  the 

Dstle  persuades  himself  of  their  continuance,  he  ever  puts  in 

id's  faiihfuhiew,  (1  Cor.  i.  8,  9  i  1  Thess.  v.  24 ;  2  Thesa.  ui. 

1 1)   hence,  (Jer,  xxxii.  40,)  "  I  will  not  turn  away  from  them." 

hu.  True,  if  they  do  not  from  the  Lord.     No,  but  "  they  shall 

I  wtt  turn  away  from  me."     0^'ect.  But  we  see  many  do  fall. 

Atu.  But  if  he  doth,  he  shall  not  be  broken,  but  taken  up  again. 

P».  xxxvii.  24.     Yea,  f»r  a  time  the  Lord  may  do  thus.     But 

will  this  continue,  having  sinned  against  such  mercy,  and  my  sin 

being  now  greater?     Now,  the  Lonl  will  deporL     Ant.  (1  Cor. 

i.  8,)  "  Yea,  he  will  confirm  you  to  the  end."     Yes,  it  may  he  he 

will,  lu  he  hath  done,  while  I  am  out  of  temptation ;  but  I  may 

meet  with  it  before  I  die. 

Ahm.  (I  Cor,  X.  13,)  ■■  lie  will  not  suffer  you  to  be  tempted 
Vive  measure,"  etc  Yea,  if  I  was  such  n  one  ns  Ahralium  or 
Ikvid,  that  hail  such  Iieoris,  and  did  the  Lord  to  much  honor. 


I 

I 


!  of  DaricL"     This 


3o4  THE  PARABLE   OF 


Nay,  but  (Is.  Iv.  3,)  "even  the  sure  t 
is  the  faithl'olnesa  of  God. 

III.  In  ruganl  of  the  constant  abode  of  the  Spirit  of  llie 
Lord  ia  the  hearts  of  the  Biuots,  whereby  they  are  kept ;  (John 
X.  28,)  "  None  can  pluck  his  sheep  out  of  the  Father's  hand." 
Look,  Bs  the  first  Adam  sinning  conveys  the  power  of  sin,  and 
Satan,  and  death,  which  reigna  vvith  uneonqnerable  power  over 
all  the  sons  of  men,  so  Christ  rising  conveys  that  grace  and 
coDstant  presence  of  the  Spirit  which  reigns  to  eternal  life,  and 
carries  the  soul  through  all  difficulties;  (DeuL  xxsiii.  27.)  "The 
eternal  God  is  thy  refuge."  Let  what  evils  can  come,  there  is  a 
refuge ;  yea,  so  long  as  I  can  stand.     But  what  if  I  fall  ?    "  Un- 

'  dcmcath  arc  the  everlasting  arms."  Let  a  saiot  fall  never  so 
low,  yet  God's  everliisiing  arms  are  still  lower ;  wherever  he 
falls,  he  falls  at  last  into  the  Lord's  arms ;  for  else  it  was  im- 

'  possible  for  any  aoul  to  continue  ;  (Is.  xlri.  3,  4,)  "  From  the 
womb  to  the  hoary  head  I  will  carry  you."  Saints,  when  they 
arc  little,  think  ihey  shall  full  at  lost,  and  when  slrengtliened, 
fear,  if  they  live  till  old  age,  their  hearts  and  spirits  will  die  ;  yet 
they  do  not.  But  how  coraes  this  about  ?  "I  will  carry  you." 
And  hence  it  is  impossible  they  should  ever  die  or  perish,  no 
more  than  the  Lord  Jesus.  John  xiv.  19.  So  that,  if  God's  pur- 
pose is  Arm,  his  promise  sure,  his  Spirit  able,  the  Spirit  of  life 
and  grace  in  tJie  hearts  of  the  faithful  shall  be  kept  even  to 
eternity. 

Section  III. 
Ute.  Let  that  opinion,  that  the  graces  of  sMnta  are  fading  and 
mortal,  rot  and  die,  and  be  had  in  everlasting  detestation  of  them 
that  know  the  Lord. 

Oigeet.  But  we  see  how  many  fail  off  and  fall  back,  and  I 
have  found  it  by  experience  so. 

Am.  The  seed  that  ia  cast  into  the  earth,  first  dies,  and  then 
lives  and  grows  ;  so  no  sooner  doth  tlie  Lord  fill  his  saints, 
there  is  much  self-confidence  in  it,  and  resting  in  it ;  hence 
dies,  yet  it  lives  and  grows  again.  And  hence  the  Lord  ki 
his  people  poor,  and  sensible  of  their  own  weakness  as  long 
they  live ;  but  if  it  quite  dies  and  withers,  they  were  never  uw 
Lord's,  nor  never  had  one  drachm  of  grace.  1  John  ii,  19.  If 
it  be  taken  away,  he  did  but  seem  to  have  it.  All  fleshly  exoel- 
leneies  in  men,  as  common  gifts  be,  do  wither;  (Is.  3d,  6.  7^ 
"All  flesh  is  gncs."  But  plants  in  God's  orchanl  never  Unt' 
tlieir  greenness,  though  plants  and  flowers  in  llie  field  ID^| 
(Pb.  i.  8,)  "  Whose  leaf  shall  not  wilher." 


then 
,bn*J 


!  TEN   VIBIilNS. 


Oijeel.  Bat  Ibis  may  make  men  secure,  ray  the  Arminians. 
Ant.  1.  Nolhiiig  puis  more  life  in  tlie  saints.     It  would  sink 


a  wlien  the  Lord  told  Joshuj 


*  Wherever  thou  aetteat  ihy  fool,  thou  shalt  prosper,  not  a 
«hle  tu  Eland  against  thee  ;  "  this  puts  life  into  bim. 

'2,  Though  they  can  not  fall  quite  away,  yet  tbey  may  fall  so 
as  lo  lose  the  sweetness  of  grace,  and  presence  of  God.  If  a 
man  ehould  eat  too  much,  and  ever  be  sick,  though  not  die  after 
it ;  or  if  one  should  fall  and  break  bis  bonea,  though  be  doth 
not  lo«e  bis  life  ;  is  this  any  bap  for  any  to  rejoice  ? 

3.  Though  they  can  not  wholly  drive  away  nor  beat  out  the 
breath  of  the  Spirit,  yet  Ihey  may  "  grieve  the  Spirit  by  which 
they  ore  sealed."  Epb.  iv.  30.  Which  is  more  sad  to  a  holy 
heart  than  all  evils  in  the  world  beside.  But,  therefore,  let  this 
conceit  die  and  perish,  which  is  raised  up  by  Satan  to  disgrace 
the  imuge  of  God  and  Spirit  of  grace  in  Ibo  hearts  of  the  faith- 
ful ;  for  who  will  make  men  seek  after  perishing  things,  under  a 
color  of  making  men  seek  for  the  Spirit  ?  It  ia  to  resist  and 
quench  the  Spirit  of  God  in  them. 


Section  IV. 
tie  2.  It  may  comfort  the  hearts  of  the  faithful  exceedingly 
against  feare  of  apostasy,  when  tbey  see  great  cedars  fall :  How 
shall  I  stand  ?  And  when  they  hear  of  some  temptation  that 
may  be  hereafter,  then  they  fear.  And  when  they  feel  the  evil 
of  their  own  hearts,  (which  the  Lord  lets  them  leel  lo  humble 
them  that  they  may  grow  lower,  and  so  stand  the  faster,)  they 
My,  I  shall  fall,  and  when  they  have  found  the  Lord's  presence, 
0,  if  now  I  shoald  relapse  af\er  this  boallb  I 

Quest.   IIow  shall  I  know  whether  I  shall  stand  or  no  ? 
Aru,  It  is  not  discernible  by  perseverance,  but  by  somewhat 
begun,  though  very  difBcolt  to  be  seen.     As,  — 

).  Observe  Giod's  several  and  various  dispensations  of  him- 
^  RBlf  and  liis  grace  toward  thee,  whether  they  issue  from  bis  ever- 
K  luting  love  or  no ;  for  if  so,  then  he  will  everlaatingly  keep  that 
ihich  he  hath  given  tbee. 
Quett.  How  shall  I  know  that  P 

Am.  Look  as  that  issues  from  eternal  wrath,  that  separates 
»  soul  from  God,  or  therein  it  is  ejipressud,  so  tliat  is  the  ex- 
KynssioD  of  eternal  love  which  draws  thee  to  God  in  Jesua 
VO>ri*t.  Observe,  therefore,  the  Lord's  carriage,  doth  it  draw 
ltt<H^  at  last  to  bim,  nearer  lo  bim ;  and  so  the  more  be  dispeng* 
(jRli  irf"  himself,  ihe  neiirer  ihou  arl  brought  lo  him;   hero  is 


856  THE    I'AKAHLK    OV 

tlie  expression  of  eternal  love,  and  the  Lord  will  keep  tliee  s 
(John  vi.  37,)  "  All  that  are  given  me  slinll  come  to  me."  Let 
the  Lord  give  his  Sjtirii,  thDUgh  but  little,  tbej-  grow  thankful. 
O,  he  ia  come,  who,  I  thought,  would  never  have  returned 
ngnin.  Let  him  deny  it.  Ibis  keeps  them  humble.  Let  the 
Lord  dispense  himself  in  an  ordinance,  I  licy  love  him;  and  "one 
day  here  better  than  a  tltotisand  ebewhere."  Let  him  not  do 
BO,  they  feel  the  more  need  of  him.  Let  the  Lord  free  them 
from  temptations,  and  give  ibem  conquest,  faith  now  rejoiceth. 
Let  Ihem  fall  into  many  temptations,  their  faith  grows  the  more 
purified  than  ever.  Let  the  Lord  give  them  outward  blessings, 
they  grow  more  vile  in  their  own  eyes,  "  less  than  the  least," 
with  Jacob.  Let  the  Lord  deny  them,  (llab.  iii.  18,)  they 
rejoice  in  the  Lord.  They  get  gobd  (ind  are  more  endeared  to 
the  Lord,  by  every  carriage  of  the  Lord's ;  at  least  in  the  issue 
it  is  80.  As  it  b  with  wieked  men,  tliey  may  for  a  fit  be  affected 
and  return  to  the  Lord,  but  in  the  issue  they  forget  the  Lord,  so 
it  is  here  contrariwise.  There  is  not  any  unregenerate  man, 
but  something  or  other  consumes  him.     The  wicked  ever  aro 

I  like  chaff  driven  from  God.  Gold  that  is  of  an  everlasting 
nature,  keep  it,  beat  it,  burn  it,  you  can  not  consume,  but  only 
purify  it  i  it  is  not  so  with  chaff.  Let  the  Lord  give  him  Instea 
of  grace  and  joy,  it  estrangeth  his  soul  from  Chnst,  it  doth  not 
bring  him  near  to  Christ. 

2.  Observe  whetlier  ihou  dost  grow  out  of,  and  live  upon,  an 
everlasting  covenant  or  no ;   (Rom,  xi.  1.)  "  God  halh  not  cast 
o^his  people,  wliom  be  foreknew."     Who  are  those  ?  "  Children 
of  the  promise,"  (Rom.  ix.  7,  H,)  (hat  are  bom  iind  bred  of  the 
promise,  or  whole  covenant  of  grace.    God  hath  treasured  up  aU 
I   grace  in   Christ,  laid  it  up   in  that  storehouse;    Chriet  hath 
dropped  it  in  his  promises.     Now,  when  the  soal  is  rooted 
covenant,  now  it  shall  never  die  nor  perish.     As  it  is  with 
trees,  set  them  in  the  grounil,  theywiU  grow,  if  they  have 
and  rain,  but  die  at  last :  take  anothetvand  set  it  in  a  stock, 
that  it  ubidcs  there,  and  fetcheth  all  it^  life  from  thence  by 
cleaving  to  it ;  now  it  will  grow  and  become^  flourishing  branch. 
Now,  when  the  soul  grows  out  of  the  covetiant,  for  t^e  whoU 
benefit  of  it,  and  is  fully  satisfied  with  IL  2N8am.  xxiii.  i,  5. 
As  take  a  soul  that  feels  a  want  of  all  the  bene^  of  thi)  « 
nant,  pardon,  pe^ce,  life,  that  the  spirit  is  ready  oftto  fail, 
hath  no  assurance  it  shall  have  any  part  of  that  wbiCB  ia 
children's  portion  ;  and  looks  upon  his  own  unwonhine«9,  ni 
to  have  any  from  the  Lord,  yet  it  looks  up  to  the  free  mei 
and  grace  that  made  it  to  some,  to  make  it  good  to  me,  and 


bath 
intb^^H 

ck,  B»  fl 


TUE  TEN   VIRGINS.  357 

please  the  promise,  and  so  lays  itself  llicre,  anJ  there  reals,  and 
there  Iciuks,  and  here  sucks,  and  takes  root,  and  the  root  spreads 
to  every  part  of  ibe  covenant.  The  Lord  hath  now  rooted  the 
soul  in  this  corenant,  and  it  halh  rec.'ived  life  from  hence ;  this 
is  cyerlasting,  you  shall  continue.  And  when  the  soul  especially 
is  like  a  bough  blown  by  the  wind,  yet  it  stands  fast  still.  If  meli 
hare  been  in  horrors,  oud  then  fell  to  reformation,  and  there 
rested,  it  will  not  last.  If  men  have  had  some  workings  and 
actings  of  the  Sjiirit  upon  them,  and  then  say,  Giod  must  do  all, 
but  they  grow  not  into  the  covenant,  they  will  die ;  but  here, 
though  God  keeps  thee  short  and  naked,  and  thou  only  pleadest 
the  covenant,  thou  shalt  stand.  If  you  plead  for  pardon,  and 
some  good,  not  the  whole  good  of  the  covenant,  you  shall  die 
alao.  If  you  grow  upon  souio  distemper,  and  the  whole  heart 
grow  not  upon  thi  ,  you  will  die  also.  Look  as  it  is  with  a  man 
that  builds,  he  wi  I  make  an  end  if  the  foundation  be  laid,  but  if 
not,  pull  it  down,  ^o  here. 

3.  If  the  power  of  grace  received  and  acted  by  the  Spirit 
hath  risen  to  the  nature  of  fruils,  and  not  leaves  only.  John  xv.  2. 
And  that  is,  when  the  soul  receives  that  grace,  as  that  in  every 
thing  its  scope  is  to  live  to  God,  to  give  his  heart  content.  For 
fruit  b  the  end  of  the  tree's  growth,  and  leaves  and  fruit  are  not 
for  the  tree,  hut  for  the  content  of  the  owner  of  it.  If  so,  the 
Lord  hath  undertaken  to  purge  thee,  though  ihere  be  much  eelf- 
seeking  in  thee,  and  he  hath  undertaken,  though  little  at  present, 
to  make  thee  bear  more  fruit.  Many  a  man  hath  much  aficction 
and  gmce,  but  when  he  halh  it,  what  is  it  but  leaves  to  adorn  and 
beautify  himself?  But  he  lives  not  to  the  Lord  :  another  man 
will  live  to  the  Lonl  in  what  he  does ;  the  Lord  is  so  dear,  and 
hiinaelf  so  vile,  as  that  he  doth  thus. 

4.  If  you  pmy  for  it  in  Christ's  name.     Object.  Many  pray. 
.  But  when  Christ  and  you  pray  together,  you  will  speed  i 

ad  then  Christ  prays  when  his  Spirit  cries  at  the  throne  of 

nercy,  then  himself  ia  at  the  throne  of  justice.     And  his  Spirit 

■    ,  !.  Not  for  an  until  person,  that  hatli  some  slight  change, 

lor  his  saints,  whose  hearts  are  endeared  to  him  and  his 

whole  will.     2.  Not  for  an  evil  or  private  end,  hut  the  Lord's. 

.  Not  coldly,  but  with  groans  unutterable.     Is  it  thus  with  Iliec? 

',  then  how  canst  thou  fall?     Dost  thou  fear  Satan?  (Matt. 

.  IK,)  he  shall  not  prevail  against  thee,  but  thou  shalt  give 

e  last  blow  and  wound.     Dost  ihou  fear  Uic  world,  the  deceita 

*tt  it ?   (Matt.  xiiv.  24,)  «  if  possible  the  elect."      Dost  thou  fear 

the  evil  or  good  things  of  it 't    (John  xvii.  13.)  "  Though  in  the 

world,  yol  Christ  prays  you  may  be  delivered  from  the  evil  of 


I 


TaK   PARABLE 


it"  Dost  thou  fear  thy  sin,  that  will  separate?  Am.  (Rom. 
tL  2,)  "How  can  we  that  are  dead  live  nny  longer  therein  ?  " 
It,  is  a  strong,  but  a  wounded,  but  ft  dj-ing  enemy.  Dost  ihoa 
•  fear  the  Lord,  tliou  hast  walked  so  unworthy  of  him  ?  "  Ho 
wiH  not  break  the  bruised  reed  till  judgment  come  to  riclory," 
though  little,  though  wenk.  0,  therefore,  be  comforted  against 
this  in  these  times,  which  ore  apostalicnl,  declining,  evil  days, 
and  bless  the  I^rd. 

Section  V. 
Vie  3.  Hence  we  learn  what  verdict  to  pass  and  give  in  con- 
cerning those  men  that  decay  and  fall  off  from  the  Lord.  They 
never  had  oil  in  their  vessel,  never  had  a  drachm  of  grace  in 
their  heart.  Thus,  (I  John  ii,  19,)  "If  ihey  had  been  of  us, 
they  would  doubtless  have  continued  with  us."  It  seems  they 
were  such  men  which  were  so  eminent  and  excellent,  as  that 
there  were  no  brands  nor  marks  upon  them  to  ^ve  notice  to  the 
churches  that  they  were  marked  out  for  apostasy,  but  were  only 
discovered  to  be  unsound  by  their  apostasy  ;  and  this  was  argu- 
ment good  enough.  Hence  Christ,  when  some  of  the  Jews 
began  to  believe  in  him  with  a  temporary  faith,  (John  viii.  31,) 
"  If  my  word  continue  in  you,  ye  are  my  disciples ;"  as  if  he 
should  say,  Your  faith  is  a  fancy,  if  it  continue  not.  Look,  there- 
fore, as  the  prophet  said,  (Zach.  i.  5,)  "Your  prophets,  where 
are  they  ?  Yonr  fathers,  where  are  tbey  ?  "  So  say  I  to  you  ; 
your  tears,  your  tenderness,  your  groanings,  your  heart-breaking 
prayers,  etcT  where  are  they  ?  Is  it  with  them  as  with  ships 
that  are  sunk  and  wrecked,  some  of  the  ribs  remain,  which  gives 
you  to  see  and  say,  there  was  a  fair  ship,  but  it  is  sunk  ?  (1  Tim. 
).  19,)  "Make  sEiipwreck  of  conscience,"  and  so  lose  their  faith 
nCIgo.  Some  men  for  a  time  seem  to  keep  a  whole  conscience, 
'wind  and  water  tide ;  they  con  pass  through  many  storms,  yet 
at  last  it  breaks,  and  when  that  is  l<»t,  their  faith  is  lost  also. 
>  Tbeir  faith  before  God,  and  conscience  before  man,  both  of  theory 

Now,  there  are  two  sorts  of  apostates  :  1.  Open  in  n 
whose  falls  are  like  the  falls  of  a  mighty  tree ;  it  falls  with  noisi 
and  breaks  down  all  the  underwood ;  so  their  falls  make  a  noiM 
in  all  the  country  where  ihey  hved,  and  by  their  falls  s 
sadded,  others  offended  and  damned.  2.  Secret,  when  i 
are  apostates  in  heart,  (Prov.  xiv.  14,)  which  have  chosen  » 
sinful  ways.  Jer.  lii.  When  it  is  with  men  ns  it  was  witH^  SiUll, 
there  is  no  commendation  of  him  but  this,  that  he  was  higher  by 
the  head  and  shoulders  than  any  of  Israel.     So  it  is  with  th«se; 


I 


'Sa  outward    profession    higher    than   others,  but  their  oil  ia 
«pent. 

Ofgeet.  But  do  not  many  of  the  siuntfi  fall  openly  and  secrelly  ? 

Ant.  True,  tliey  may  and  do  full  exceeding  greatly.  But  as 
Hoses  prophesying  of  the  apoataay  of  Israel  after  his  deuth, 
(Deut  xxzii.  29,)  jet  it  is  said,  it  is  not  "  the  corruption,  nor 
apot  of  bis  children."  Deut.  xxxii.  5.  There  is  a  great  differ* 
«Dce  between  a  hypocrite's  apostasy  from  bis  grace,  and  saints* 
from  theirs.  It  is  one  thing  to  fall  from  branch  and  root  too, 
another  thing  only  for  the  branches  to  be  broken  off  and  the  root 
not  pulled  up.  Jude  12.  There  are  some  apostasies  that  ai^e 
there  was  never  a  drachm  of  grace  in  that  soul.  Saints  fall 
down,  but  do  not  fall  away ;  and  of  such  apostasies  as  ai^e 
want  of  grace,  take  the  following  discoveries  :  — 

1.  When  a  man's  rising  is  the  cause  of  his  fall,  (or  eeals  a 
man  up  in  hb  fall,)  or  at  le«st  the  cause,  through  his  corruptiqn^ 
«z.  yr.  .*  Time  was  a  man  lived  a.  loose,  careless,  carnal  life ;  by 
the  ministry  of  some  word,  or  reading  of  some  book,  or  speak- 
ing with  some  friend,  he  comes  to  be  convinced  of  his  misery 
and  woful  condition,  and  sees  no  good  nor  grace  in  himself,  he 
baib  been  even  hitherto  deceived  ;  at  lust  he  comes  to  get  some 
light,  some  taste,  some  sorrows,  some  heart  to  use  the  means, 
some  comfort,  and  mercy,  and  hope  of  life ;  and  when  it  is  thus 
with  him,  now  he  falls,  ho  grows  full  and  falls,  and  this  rising  is 
the  cause  of  his  fall,  his  light  is  darkness  and  death  to  him,  and 
grows  to  a  form  of  knowledge  ;  his  rising  makes  him  fall  to  for- 
mality, and  then  to  profaneness,  and  so  his  tasting  satisfies  him, 
his  sorrows  empty  his  heart  of  sorrow  for  sin,  and  his  sorrows 
for  his  falls  harden  his  heart  in  his  fails,  and  all  the  means  of 
recovering  him  harden  him ;  Ihat  now  if  men  never  hod  had 
means,  even  Sodom,  they  woold  have  relented  before  now. 
This  is  a  sad  token  of  falling  away,  and  having  had  only  lighter 
woHc,  it  being  a  pbin  evidence  that,  at  their  best,  they  were 
filled  with  their  lusts,  because  a  little  light  and  affection  salislied  . 
them,  which  is  now  turned  by  the  power  of  their  lust  to  bnrdoo  1 
them.  I».  vi.  'J.  This  is  given  as  one  sure  sign  of  a  people  fof-  [ 
saken  of  God,  when  "  in  seeing  they  see  not,  and  they  bearing 
bear  not."  Irook  as  it  is  in  diseases,  if  the  physic  and  meat 
torn  U>  be  poison,  then  there  is  no  hope  of  recovery,  a  man  is 
rick  to  death  now.  The  saints'  little  measure  makes  them  forget 
what  ia  behuid  ;  (Prow  iv.  18,)  Ho  shines  "brighter  and 
brighltf  till  perfe<rt  day."  So  let  him  fall,  he  con  not  be 
quiet  there ;  but  when  he  remembers  from  whom  he  is  fallen,  if 
OQOe  be  lasted  the  Lord,  this  will  fetch  bim  again,  and  make 


I 

I 

I 


■  tliin 

In 


him  restleas  till  lie  return.  But  if  it  be  «)  as  now  it  is  witli 
these,  then  [lie  case  is  woful,  when  there  is  such  a  plague  on 
men  and  tbej  know  it  not. 

Wheo  a  man  saiih  to  himself,  as  the  glutton  said  to  his  soul, 
"Take  thy  rest,  for  thou  host  goods  laid  up  for  many  years  ; " 
80  thou  hast  repentance,  and  grace,  and  peace  enough  for  many 
years,  and  hence  the  soul  lakes  its  rest,  grows  sluggish  and  neg- 
ligent; 0,  if  you  die  in  this  case,  this  night  thy  soul  shall  be 
taken  away  to  hell. 

2.  If  when  men  fall  from  the  Lord,  and  tliey  rise  up  only  in 

ordinances,  but  fall  down  constantly  out  of  ordinances  without 

tl  feeling.     A  carnal  heart  falls,  but  lie  thinks  himself  is  not,  there- 

Hfore,  without  all  grace,  because  in  an  ordinance  bis  heart  some- 

(Itimea  is  affected ;  so  they  were,  E^ek.  xxxiii.  31.    The  prophet's 

/  ministry  waa  sweet  to  them,  "  but  their  hearts  went  after  their 

/    Govetouaness,"  their  hogs,  their  houses,  their  lusts,  their  lotaj 

and  they  joy  in  the  prophet,  but  nerer   mourn  for  that.     A. 

precious  heart  also  faUs  out  of  ordinances,  but  he  feels  his  falls. 

\     Though  he  falls  from  the  benefit  of  his  rising,  yet  not  from  the 

\|  feeling  of  hb  fall.     But  to  another  man,  the  fiwecl  he  finds  in 

llordinances  is  but  music  to  his  meat;  (Matt.  vii.  26,  27,)  "He 

that  heoreth  my  words  and  doth  them  not,  that  man's  house  is 

built  upon  sand,  which  falls,"  and  the  cause  of  great  fiilla  is  this. 

Look  as  it  is  with  corn  ground,  if  rain  falls  upon  tliat,  though  it 

be  long  before  any  ripe  fruit  comes,  yet  it  makes  it  at  last  come 

to  some  ripeness.     But  if  it  falls  on  other  ground,  seed  is  sown 

there,  but  it  brings  forth  briers ;  though  it  drinks  in  rain,  it  is 

nigh  to  cursing.  Heb.  vi.  7, 8.     Look  aa  it  was  with  Saul,  "  God 

had  forsaken  him,"  (1  Sam.  xtI.  14,  23,)  and  a  spirit  of  Satan 

came  upon  him ;  yet  when  David  played  with  his  harp,  it  stilled 

the  spirit  in  him,  and  afieeted  him  much ;  it  did  not  cast  out  the 

spirit,  tor  when  he  had  done  playing,  the  evil  spirit  came  again 

upon  him."     So  it  is  at  this  day :  a  man  is  forsaken  of  the  Spirit 

of  Grod,  and  haunted  with  an  evil  spirit  of  pride,  world,  passion, 

lust,  libertinism;  a  man  prays,  hears,  and  is  made  much  better; 

it  is  stilled,  not  cast  out ;  for  after  this  a  man  returns  to  his  old 

spirit  again,  and  iu  time  he  can  not  be  quieted  with  preacliing 

nor  praying,  no  more  than  he  could  with  harping. 

S.  When  a  man  is  bo  fallen  as  that  he  returns  not  in 

son  of  rising.     Look  aa  it  is  with  trees  in  the  wint    , 

leaves,  (heir  blossoms,  their  fruit,  their  beauty  is  gone.  Is  it  thai 
dry  and  barren,  and  quite  withered  and  cursed?  One  would 
tliink  so  for  the  present,  but  it  is  not  so,  because  the  season  of 
fruit  and  leaves  is  not  now ;  if  in  spring  and  summer  it  should 


THE   TEN   VIRGINS.  361 

be  SO,  then  you  might  well  suspect  it.  Thus,  (Jer.  viil.  5,  7,  8,) 
yet  they  said  they  were  wise,  and  they  had  law  and  ordinances 
among  them.  True,  yet  they  did  not  know  their  season,  hence 
fell  with  an  everlasting  backsliding.  Hence,  (Psalm  i.  3-5,) 
**  They  are  like  the  tree  planted  by  the  river's  side,  which  bears 
in  season." 

Quett,  What  and  when  is  this  season  ? 

Ans,  I  can  not  tell  you  the  season  of  every  man,  but  I  will 
show  you  the  usual  seasons  of  many  men. 

1.  When  Jesus  Christ,  the  Sun  of  Righteousness,  draws  ex- 
ceeding near  unto  the  soul,  and  that  to  the  reviving  of  others, 
(Is.  Iv.  6,)  but  thy  heart  never  a  whit  the  better,  nor  yet  much 
troubled  it  is  so  bad.  When  Peter  falls,  a  look  recovers  him  ; 
when  Ephesus  falls  from  her  first  love,  to  "remember  from 
whence  she  is  fallen  "  is  enough  to  restore  her  to  her  love  again. 
When  the  disciples  fell  after  Christ's  death,  yet  when  he  arose 
and  Opened  the  Scripture,  their  hearts  burned  within  them.  But 
thou  hast  had  Jesus  Christ  opening  the  riches  of  his  grace  from 
heaven,  and  thou  hast  heard  a  voice,  but  not  seen  the  sight,  the 
glory  of  the  Lord  in  this  thy  day;  and  this  thou  hast  done 
though  the  sun  hath  come  to  his  full  height  sometime.  This  is 
thy  season ;  gospel,  and  Christy  and  promises  are  grown  common 
to  you,  etc.  As  it  was  with  the  possessed  man,  (Matt.  xvii.  15,) 
**  The  devil  takes  him  oft,  and  casts  him  into  the  water  and  fire ; " 
but  if,  when  he  comes  to  Christ,  he  has  no  help,  the  Lord  be 
merciful  to  him  then.  So  you  have  been  possessed  and  fallen, 
but  when  the  Lord  Jesus  comes  he  casts  them  out ;  but  if  the 
Lord  speaks,  enlightens,  and  cometh,  saying.  Remember  me  whom 
thou  hast  abused,  my  wet  look,  my  watery  eyes,  and  my  sorrow- 
ful heart  which  thou  hast  broken ;  here  is  all  my  love,  and  this 
prevails  not,  but  thou  neither  risest  nor  desirest  the  Lord  to 
raise  thee.  This  is  sad  I  In  the  day  of  jubilee,  be  a  servant 
then  forever,  if  your  ohl  master  still  pleascth  you  ;  especially 
when  all  means  are  u^ed ;  when  the  last  of  a  course  of  physic 
is  taken,  and  is  ineffectual. 

2.  When  the  Lord  is  ready  to  depart  from  the  soul.  Some- 
times saints  do  not  melt  at  love ;  but  the  Lord  departs,  now  this 
recovers  them.  As  a  man  that  hath  a  friend,  though  they  grow 
weary  of  their  company,  and  they  begin  to  carry  away  divers 
things,  yet  when  they  come  to  take  tlieir  leave  indeed,  now  they 
recover,  and  they  can  not  j)art  now.  Like  Joseph  and  his 
brethren,  they  can  neither  of  them  part.  Nicodemus  and  Joseph 
can  tiot  contain,  but  cleave  to  Christ,  when  most  forsaken.  David, 
when  God  "  hides  his  face,  is  troubled."  Ps.  xxx.  7.     It  b  with 

VOL.  II.  31 


S62  THE  I'ARABLE  C 

BainCfl  Ew  with  sick  folk ;  when  their  sickness  and  sores  come  to 
their  height,  now  thej  break  aod  recover,  llosca  v.  13.  But  if 
God's  departing  from  thee  makes  thee  more  vile,  it  makes  tbee 
apostatiee  from  him ;  it  is  certain  thou  hadst  never  life  then. 
This  is  a  Saul's  brand.  1  Sam.  xxviti.  He  forsakes  the  Lord 
and  goes  to  a,  witch.  Never  saw  you  yet  a  gracious  heart,  but 
the  Lord  made  extremity  fetch  him  in.  And  no  surer  sign  of 
an  ungracious  heart,  than  to  have  this  blast  him  and  drive  him 
from  the  Lord.  Mai.  iii.  14.  A  man  hath  God's  ordinances,  he 
finds  no  profit,  no  God,  no  Christ,  hia  affection  is  lost,  and  now 
he  forsakes  the  Lord.  0,  wheu  C'liri;4t  is  a  rock  of  offence,  woe, 
woe  to  that  souL  Now,  thou  hast  neither  summer  nor  winter 
fruiL     O,  look  lo  thy  fall  here. 

S.  When  men  so  fall  from  the  Lord,  as  that  their  whole  hearts 
make  choice  of,  and  are  espoused  to  some  lust,  wedded  to  some 
■  distemper.  'For  though  the  saints  may  fall,  vet  never  to  another 
I  layer  j  for  they  can  not  faU  into  any  sin_that  breaks  jaw««anl  lie- 
Itween  them  and  the  Lord.   Hosea  ii^l9.  /  When  men  make 


f*^iyThIiig  in  the  world  to  take  content  in  more  than 
the  Lord,  or  tugellier  wiiix  tlie  Lord,  and  hence  defend  it  as  law- 
ful, and  are  fully  free  in  it,  there  was  never  grace  there.  For 
if  any  thing  doth  give  the  saints  content,  it  is  not  their  choice, 
but  refusing ;  but  you  are  wedded  to  your  lusL  David  could 
Bay,  "  I  have  chosen  ihy  testimonies ;  0,  forsake  me  not  utterly." 
Others  choose  somewhat  else,  not  thee ;  (Ps.  cxxv.  5,)  "  Those 
thftt  walk  in  crooked  ways,  the  Lord  shall  lead  them  forth." 
This  is  given  as  a  black  mark  of  men  that  are  broken  off  from 
the  Lordi  (Rom.  xi.  0,)  "  Let  their  table  become  asnare."  When 
it  may  be  no  unlawful  thing,  but  lawful  is  that  which  banes  them. 
2  Fet.  ii.  22.  Sheep  may  fall  into  the  mire,  but  if  tUey  he  and 
wallow  in  it,  it  is  a  swine ;  and  all  their  excellencies  are  but 
pearU  in  a  swine's  snouL 

QiKit.  But  when  doth  a  man  make  choice  of  it? 

Am.  1.  When  a  man's  heart  is  set  upon  a  \wt,  and  God  blesa- 
eth  and  prospers  him  iu  it.  When  God  fills  the  "  backslider  in 
heart  full  of  his  own  ways."  His  heart  ia  worldly,  and  he  thrives 
in  it ;  his  heart  is  ambitious,  and  he  bath  his  honor.  This  the 
Lord  gives  not  to  bis  people,  but  some  rod  or  other  upon  theit 
backs;  (Hosea  iv.  17,)  "  Let  him  alone." 

2.  When  a  man  lies  long  in  his  fall     Saints  lie  not 
limit  no  lime,  but  when  day  after  day  a  man  lives  in  it ;  ( 
xL  10,)  "  Let  theu-  backs  be  bowed  down  alway."     0,  v  ' 
man's  heart  and  back  is  bowed  down  olway,  saints  ore 
Christ's  core. 


i 


S63 

3.  Wten  the  cause  of  a  man's  withering  is  a  withering  root. 
Trees  in  winter  caet  iheir  leaves  as  withered  trees,  but  olhers' 
root  is  hurt.  If  the  branchea  do  wither,  jet  if  the  root  remain, 
it  will  recover  again.  So  the  eaints  east  their  leaf,  and  their 
branches  wither  in  desertions  and  temptations,  but  they  preserve 
themselves  at  the  root.  But  why  do  others  wither?  It  is  be- 
cause their  faith  withers.  Hcb.  x.  39,  and  iii.  12,  14.  Many  a 
man  withers  because  of  his  faith.  He  feels  many  wants.  Whj 
lives  he  so  ?  Why  dies  he  in  beggary  ?  Wliy,  see  Micah  iii. 
11,  When  a  man  is  twice  dead  and  pulled  up  by  the  roots, 
"  so  that  the  root  perishctb,  for  him  is  reserved  the  blackness  of 
darkness  forever."  That  Ihe  meous  and  way  of  enriching  saints 
is  a  way  of  beggary,  to  these  it  is  very  fatal.  There  is  some 
fat^e  faith  in  saints,  but  it  is  not  wholly  such. 

O,  consider  these  things.  No  grace!  what,  no  grace?  I  say 
then,  no  life,  no  God,  no  Spirit,  no  Christ,  no  glory.  O,  mourn 
here.  !>ee  it  now,  that  you  may  be  humbled,  and  so  saved.  Klse 
yoQ  will  fall  worse  and  worse  still.   Jer.  iii.  5,  6. 

Section  VI. 

Vt«  4.  Hence  see  how  far  they  fall  abort  of  saving  grace,  that 
serve  the  Lord  by  fits  and  starts,  and  whose  hearts  fallow  after 
the  Lord,  and  make  much  of  the  Lord  only  in  good  moods.  Dy- 
ing pangs  are  not  eternal  graces  ;  withering  grace  is  flourishing 
and  prosperous  wickedness.  If  the  spirit  of  grace  in  the  saints 
be  of  an  eternal,  constant  nature,  that  is  not  the  spirit  of  grace 
which  accompanies  salvation  which  is  alive  to-day  but  dead  to- 
morrow, which  a  man  is  quite  full  of  to-day  but  quite  empty  of 
to-morrow.  Hence  the  prophet  cries  out,  (Hosca  vi.  4,  5,)  "O 
Ephraim.  what  shall  I  do?"  What  more  means  can  I  use  for 
thy  gooil  ?  Why,  do  we  not  get  good  by  means  ?  Yes ;  but 
"  thy  goodness  is  like  the  morning  dew,"  soon  licked  up  by  the 
sun  ;  "  and  like  a  cloud  which  passeth  away,"  which  promiseth 
mucli.  but  is  scattered  again. 

The  Lord  knows  not  what  to  do  with  such  men ;  yet  how  many    , 
be  of  such,  that,  like  Jonah's  gonrd.  spring  up  for  a  time,  and 
then  die  the  nest  day,  and  they  comfort  tliemselvca  under  the 
shadow  thereof.     That,  take  them  in  their  mood,  they  are  aa 
good  as  you  can  wish,  more  than  men ;  but  out  of  it  they  arQ    i 
brute  beasts,  not  men.    Whatever  is  in  a  godly  man,  the  likcneat 
and  similitude  of  it  is  for  a  time  in  a  hypocrite.    Would  you  bavs 
MUiKsi  prayer  for  a  blessiug?  look  upon  Esnu ;  he  "  seeks  for  it  i 
with  tears,"  and  mouma  for  it  for  a  time.     Would  you  hare  fol- 


9 


THE    PAUABLE   OF 


lowing  the  means,  and  thnt  the  most  [lowerful  and  eearching,  Had 
joy  in  it  also  ?  See  John  v.  35,  "  What  went  they  out  inlo  the 
wilderness  to  aee  ?  a  pro]>liet,"  a  burning  and  thining  light,  and 
rejoiced  therein  for  a  season.  Would  you  have  hazarding  life 
for  Paul  and  ministry  of  the  gospel  ?  Alexander  did  thus  for  k 
time.  Would  you  haTe  people  enter  into  covenant  wili  God? 
Look  upon  the  Israelites;  (D«ut.  xxjx.  with  xxxi.  IG,)  "I  know 
that  after  thy  death  this  people  will  go  a-whoring."  Would  yoa 
have  thankfulness  ?  Pa.  cvi.  1 3,  "  They  wmg  hia  praise,  tliey 
BOOH  forgot  the  Lord."  And  these  affections  are  for  a  time 
Btronger  than  the  saiuta,  like  land  floods ;  and  because  they  be 
violent  and  strong,  they  last  not  long ;  but,  however,  it  argues  a 
wretched,  false  heart.  Pa.  Isxviii.  37,  '' Tlreir  hearts  were  not 
right,"  bceauae  "  not  steadfast  in  bis  covenant." 

Obf'fcl.  But  what  man  is  there  but  changetk  ?  What  body  so 
healthful,  that  is  found  always  in  the  same  temper  ?  Do  not  the 
BatDts  Und  their  hearts  soon  eold,  their  joy  soon  quenched,  their 
affections  soon  spent  ?     This,  therefore,  will  discourage  them. 

Am.  I  answer,  in  two  ways  : — 

FiriL  They  sometimes  deny  the  constancy  of  grace,  where 
constantly  it  is,  (for  (lie  spirit  of  grace  in  us  is  like  life,  for  it  ia 
eternal  Itfe  i  it  is  ever  acting  or  remaining  in  the  soul ;)  and  this 
they  do  by  reason  of  many  mistakes.     As,  — 

1.  They  think  the  grace  of  God  in  them  perisheth,  when  the 
act  ceaseth.  Whereas  a  man  may  be  weary  of  actions  of  life, 
where  life  rcmaineth,  as  in  aiek  men.  A  man  may  have  a  rich 
treasure  always  with  him,  yet  not  always  spend  it.  There  ia  a 
gracious  frame  of  heart  which  the  Lord  regards  chiefly,  which  is 
before  tlio  act,  and  hence  may  be  without  iL  The  wheel  doth 
not  run  that  it  may  be  round,  but  it  if  made  round  that  it  may 
run.  Hence,  when  the  act  of  running  ceiu^eth,  the  frame,  where- 
by it  is  fit  to  run  again,  remainctb,  and  this  b  "  the  seed  of  God." 
1  John  iii.  9. 

2.  Many  tliink  the  act  of  grace  ceaselh,  when  it  doth  not  act 
always  upon  the  same  object ;  as  some  think,  because  they  haw 
not  the  sense  of  God's  love  always,  all  grace  is  lost,  when  it  mi 
be  there  is  sense  of  corruption  at  that  time ;  sometime  God  giv 

I  victory  over  temptation,  it  riscth  again.  Now  the  soul  thinks  the 
very  act  of  grace  ceaseth,  when  yet  is  now  warring  against  tbe 
temptation ;  sometime  the  spirit  of  grace  may  lead  a  man  to 
prayer  and  sadness,  sometime  to  a  man's  calling  and  cheerfulness. 
The  act  of  grace  is  small,  its  dominion  large. 

3.  They  think  they  are  not  constant,  when  they  are  not  so 
all  times  as  they  ore  at  some  limes.     As  a  man  thinks  he 


act  ^ 
n^H 
ifaa  ■ 


THE  TEN   VIRGINS.  865 

inconstant  at  prayer,  because  he  is  not  all  day  upon  his  knees; 
not  heaveuly-miudecl,  because  be  ia  not  all  day  long  minding 
heavenly  things.  Whereas  the  epiril  should  be  ready  so  to  do 
and  be  at  all  times,  and  in  every  worldly  occasion  to  be  sowing 
and  reaping  some  spiritoal  good ;  yet  it  is  not  a  seasonal  way  to 
be  upon  the  mount  Sometimes  Moaea  must  not  come  down  to 
the  camp.  Grod  requires  every  fit  season  forhb  special  worship, 
not  every  particle  of  time. 

4.  Many  think  the  power  of  grace  is  ceased  and  taken  away 
when  some  special  enlargemonls  are ;  as  n  Christian  shall  liiul 
at  some  times;  having  special- work  to  do,  special  miseries  to  go 
tlirougb,  he  hath  spectid  enlargemeats  of  the  spirit  of  joy,  cour- 
age, boldness  with  God,  love,  and  zeal.  These  lasting  not,  he 
thinks  all  is  gone  now.  But  look  as  it  was  with  Jonathan.  1 
Sam.  xiv.  8.  Then  "  be  alone  and  his  armor-bearer  wont  against 
a  host,"  yet  (1  Sam.  svii.  11)  against  Goliah  not  a  word.  Paul 
to  his  death  was  a  faithful  and  able  minister  of  the  gospel,  though 
BOmelimes  his  motilh  stopped,  and  his  heart  straitened.  The  ship 
may  be  going  to  the  harbor,  though  sometime  greater,  sometime 
leuer  winds. 

Secondly.  But  yet  I  confess  there  Is  much  changeableness  in 

the  saints,  and  unevenness  in  their  course,  and  their  spirits  are 

apt  to  grow  weary  and  faint,  otherwise  they  had  no  need  to  be 

exhorted  not  to  be  weary,  and  when  they  are  lifted  up,  they  soon 

sink  down.  Ileb.  xii.  I.     And  henc«  question.  Was  there  ever 

grace  in  this  heart?     But  yet  there  is  much  difference  between 

■  e  inconstancy  of  the  one  and  of  the  other,  in  three  things:-;^ 

I.  A  hypocrite's  aflections,  when  they  cease,  they  are  raised 

gun  by  some  exiomal  principles  and  motives  ;  but  the  faithful, 

■Then  they  have  loat  what  they  Ikad.  they  recover  it  agiun  by  a 

an  inward  principle,  wliich  is  an  evidence  tliere  was 

t  being  of  grace  all  this  while.     Empty  a  pond,  it  will  never 

I  Bgun  till  the  clouds  above  it  pour  down  rain.     Empty  a 

pring,  though  it  sees  no  clouds  in  tlie  heavens,  yet  it  runs  of 

letf,  and  will  fill  itself  again.     So  when  a  hypocrite  is  left  drr 

id  empty,  if  some  clouds  of  displeasure,  fears  of  death  and  hcIlT^  * 

me,  be  is  filled  ;  but  a  cliild  of  God,  when  no  fear  of  death  or 

t,  yet  many  times  something  within  begins  to  work,  as  in  Da- 

!  {Pi.  xxxix.  3,)  "  While  musing,  the  tire  kindled ; "  the  sense 

r  sin,  to  lie  out  from  God.  to  quench  his  Spirit,  the  heauty  of 

t,  the  command  of  God,  the  honor  of  the  Lord  Jesus  recov- 

.  Heb.  viii.  10 ;  DeuL  v.  29.     They  spake  as  largely  aa 

toy  could  desire ;  yet  their  hearts  were  naught,  because  this    ' 

!  from  no  inward  principle,  but  only  from  external  fear. 

3I« 


I 


860  THE   i'AUAUi.E   OF 

"Wlen  tlie  priests'  feet  touch  Jordan,  the  waters  Blood  on 
heaps;"  but  "when  ihcy  are  pussed  through,  the;  overtlow  all 
the  banks  "  again,  acrtinling  to  their  nature.  So  when  the  wurd 
ia  preached  jKiwerfulSy,  and  the  gospel  with  authority,  and  the 
priesle'  feet  touch  men's  conaciences,  and  they  cometo  moke 
way  for  the  ark,  for  the  Lord,  men  in  fits  fall  down  before  the 
Loi-d  against  their  natures ;  and  for  a  Sabbath  day  men  are  as 
full  of  good  purposes  and  hearts  as  may  be,  yet  perish  al  last. 
Johaviii.SU,  31.  "  Many  believed  when  ihey  beard  his  word;" 
hat  then  are  you  my  "disciples  if  you  continue."  All  hypo- 
crites* pangs  come  from  external  principles ;  and  beni;c  luke 
them  away,  their  affections  die.  Sometimes  the  novelty  of  a 
thing  affects  a  man ;  tlie  sight  of  shore  is  beautiful ;  at  last  when 
manna  proves  daily  bread,  it  is  loathed.  At  first  nunisttirs'  feet 
are  beautiful ;  they  would  pull  out  tbeir  right  eyes  for  Paul,  yet 
alterward  cast  him  oS'.  A  Pharaoh,  in  thunder  and  fear  of 
death,  cries,  "  Take  away  the  plague."  A  man  in  aSticlion 
promiaetb  much  ;  when  it  is  past,  his  care  to  find  out  his  sin,  bis 
seeking  to  be  purged  from  his  sin,  ceaseth.  Jonsh  is  good  while 
Jehojnida  lives.  A  man  is  good  in  quickening  company,  but 
"  when  iniquity  abomids,  his  love  wazeth  cold ; "  whereas,  when 
these  f^l,  a  holy  heart  grows  better.  That  which  makes  the 
one  to  fall  makes  the  other  to  fear,  and  bo  to  stand.  A  conceit 
carries  a  man  on  ;  but  when  his  conceit  is  gone,  he  falls.  Look 
as  it  ia  with  dead  men,  tliey  may  have  heat  and  color,  but  it  is 
from  the  fire ;  a  living  man  may  bo  cold,  and  UU  beauty  gone, 
yet  he  comee  to  be  hot  again,  not  from  external  heat,  but  i 
nal  life  within :  he  con  get  himself  heal,  as  we  say  ;  so  it  is  herft.l 
Or  OS  it  ia  with  the  clock  and  the  sun,  the  one  moves  by  art,  tb4|l 
other  by  nature.  ■ 

2.  Suppose  there  be  some  inward  spirit  to  raise  affections,  y8|  1 
these  graces  arise  in  them  without  tbo  destruction  of  the  con-  I 
trary  corruption;   and   m  are    like   to   Uoses'   burning  bu^T 
"  tiie  bush  burning,  but  yet  not  burnt."     And  thus  it  was  wiWi| 
Balaam:  "  Suddenly  the  Spirit  of  God  came  upon  hira,  and  I 
saw  the  beauty  of  Jacob's  tents,  and  blessed  them"  above  a 
people  in  the  world,  yet  his  covetous,  innliciona  heart  a 
them  was  not  consumed.    We  never  read  of  raiaam's  moi 
for  want  of  lie  sight  of  their  glory,  and  of  Im  e  to  their  per* 
and  posterity ;  but  the  graces  of  the  saints  I'o  arise  from  1 
dying  of  the  contrary  lust  or  corruption,  y<?i  ihe  being  of  it  r 
m  full  power,  though  not  in  llie  exerfi:;e  tliereof,  hecaut 
1  such  a  subject  where  cori-uption  ie  dying,  not  livingfl 
iailing,  not  reigning.     Christ  dies,  and  so  lives  in  hia  peopled 


THE   TEN   VIRGINS.  867 

where  Christ  is  indeed,  there  we  are  first  buried  with  Christ 
before  we  are  raised  by  him.  Paul  could  do  great  things  for 
Christ,  jet  sometimes  is  weak,  because  his  strength  arose  from 
the  sense  of  his  own  insufficiency  to  think  a  good  thought.  The 
saints  see  great  things,  but  it  is  in  such  a  way  as  that  they  ^^  that 
see  not  might  see."  John  ix.  39.  Paul  is  sometimes  set  at  lib- 
erty from  pricking  temptations,  yet  he  hath  them  sometimes  that 
he  may  feel  them,  and  so  be  raised  again.  Hence  many  people 
suddenly  find  they  love  the  people  of  Grod,  and  love  the  Lord, 
but  never  felt  the  contrary  sin ;  suspect  it  is  but  a  pang,  as  Ca- 
pernaum was  much  afiected,  yet  repented  not. 

3.  The  continuance  of  the  risings  of  a  saint  are  life  to  him ; 
they  are  his  life ;  his  coolings,  and  declinings,  and  decayings, 
death.  But  e  contra  to  a  hypocrite,  the  continuance  of  his  af- 
fections in  ordinances  are  deaths  and  burdens  to  him,  the  loss  of 
them  his  liberty  and  life,  wherein  he  allows  himself. 

As,  for  example,  take  a  hypocrite  to  prayer,  he  is  affected  for 
a  time ;  but  let  him  be  long  at  it,  he  is  like  a  fish  in  a  fever  fit 
out  of  the  water.  MaL  i.  13.  So  for  sanctifying  the  Sabbath, 
and  being  very  strict,  but  stay  long  here  it  is  death,  it  is  burden- 
some to  him  ;  and  hence  we  shall  see  his  decays  are  his  life,  and 
that  which  makes  him  walk  loosely  is,  sometimes  he  repents  and 
believes,  and  hath  his  canonical,  set  hours  of  prayer,  and  he  thinks 
this  is  enough,  and  pleaseth  himself  with  this.  Who  is  constant  ? 
But  now  take  a  child  of  God,  when  his  heart  is  enlarged  for  the 
Lord,  that  is  heaven  ;  it  is  his  food,  and  now  he  is  in  health,  as 
Paul  said,  (1  Thess.  iii.  7,  8,)  "  Now  we  live,  if  you  continue 
steadfast."  So  for  others,  so  also  with  himself,  (Prov.  iv.  22 ;) 
and  if  it  might  be  ever  thus,  then  happy,  and  the  thought  of  this 
sweetens  heaven ;  but  take  away  these,  it  is  his  death ;  and 
hence  he  groans  to  God  for  the  removal  of  it.  Pi».  cxix.  1,  5. 
What  good  doth  Christ,  mercies,  ordinances,  heaven,  do  me  with 
such  a  heart  ?  Be  not  discouraged,  you  people  of  the  Lord,  nor 
encouraged,  you  that  are  good  only  in  your  moods,  as  the  wind 
turns  you  ;  whatever  love  you  have,  it  is  whorish,  and  whorish 
tears,  if  you  follow  tlie  Lord,  and  yet  have  your  haunts  ;  what- 
ever service  you  do,  it  is  odious  to  God,  to  work  all  day  for  an- 
other master,  and  twice  a  day  come  to  the  Lord  for  bread.  Do 
you  think  the  Lord  likes  this,  to  taste  of  his'  grace,  and  make  a 
meal  of  your  lusts  ? 

Section   VII. 

Use  5.  Of  Exhortation.  First,  to  them  tliat  are  fallen  to  be- 
gin again,  if  God  would  but  give  you  ears  to  hear,  who  (like 


» 


strange  eggs)  being  put  into  the  same  nest  where  lionest  men 
have  lived,  there  you  have  been  hatched  up,  and  when  yoii  were 
young,  there  you  kept  your  nest,  and  lived  by  crying  and  opeoing 
your  mouth  wide  after  the  Lord,  and  the  food  of  his  word.  But 
now  your  wings  are  grovm.  you  have  got  some  affections,  some 
knowledge,  some  hope  of  merey,  and  are  hardened  thereby  ta 
(ly  from  God.  Can  that  man  be  good  whom  God's  grace  makes 
worse  P  and  that  fiics  from  God's  ordinances,  and  people,  and 
private  prayer  ?     Consider  what  tliou  hast  done. 

1.  You  bring  an  ill  report  and  name  upon  God ;  (Jer.  ii.  5,) 
"  What  iniquity  have  you  found  in  me  ?"  If  a  eountry  be  well 
reported  of,  it  is  no  matter  if  some  others  bring  an  ill  name  on 
iL  Wise  men  will  not  believe  them.  But  for  the  searchers  of 
Canaan  to  bring  an  ill  report  of  Canaan,  tliis  is  sad. 

2.  Thou  liast  lost  all  thy  prayers,  all  thy  profession  ;  nay,  bet- 
ter never  lo  have  "  known  tliese  ways,"  (2  Pet  ii.  21,)  than  to 
forsake  the  Lord. 

3.  No  men's  misery  is  so  great;  (Jude  13,  Ii,)  "the  blackness 
of  darkness  is  for  such."  Search  yourselves,  you  may  secretly 
depart,  when  you  are  turning  lo  the  Lord,  aa  a  suiiil  round  about 
the  wheel,  the  wheel  moves  it,  but  it  moves  a  contrary  motion 
of  its  own  from  the  wheel.  Therefore  be^n  again.  O,  but  will 
the  Lord  receive  me  ?  Wlio  knows  but  he  may  ?  and  "  heal 
your  backslid! ngs."  Hos.  xiv.  Because  fallen,  return :  I  know 
not  how.  Am.  Take  words.  But  the  Lord  may  not  regard  us. 
"  You  shall  grow  like  the  lily,  anil  be  as  iirm  as  Lebanon." 

Exhortaiion  2.  "  Let  them  that  stand  take  heed   lest  they 
fall,"  and  you  discover  your  hypocrisy  lo  all  the  world,  or  be  lik»  | 
the  hypoeriles,  whose  beauty  soon  fades.     And  bare  let  m 
mend  three  things  lo  you. 

1.  Tlike  heed  (hat  there  be  not  found  in  your  hearts  "a  ro(ik| 
of  bitterness  to  grow  up  and  choke  you."  Heb.  xii. 
your  house  be  left  empty,  and  yet  one  living  lust  left  in  it,  seven  ^ 
devils  will  enter  again,  "  and  your  lat[«r  end  will  be  worse  than 
your  beginning."     You  do  not  know  what    hearts  you  have. 

"  Am  I  a  dog,"  saith  Hazael,  ever  to  fall  so  ?  Let  there  be  a 
lust  after  any  creature,  you  will  find  the  spirit  of  prayer  die  ;  then 
to  think  them  too  long  in  the  word,  then  lo  forsake  the  assem- 
bliM  of  saints,  then  when  your  lust  is  met  with  to  oppose  men, 
ministers,  etc.  One  reigning  lust  will  bring  all  into  captivity  to 
itaelf ;  it  will  stay  some,  and  moke  others  serviceable  to  defend 
itself.  Ps.  cvi.  U,  15. 

2.  Take  heed  of  taking  on  you  the  profe^on  of  a  Christil 
courae  without  finding  the  rest,  peace,  joy.  sweetness  of  such  jj 


Tn£  TEN   YIROIN8.  869*. 

course.  Pro  v.  ii.  10,  11.  There  is  a  satisfying  pleasantness  in 
promises,  commands,  ordinances,  you  will  never  hold  out  else ; 
for  wherever  the  heart  finds  rest,  there  it  will  abide,  and  for 
want  of  that  it  dies.  As  in  creatures,  if  it  had  rest  there,  the 
soul  would  not  be  unquiet ;  if  in  Grod,  it  would  never  go  to  the 
creature.  Some  sweetness  you  may  find,  but  look  to  find  full 
rest ;  as  men  do  find  some  sweetness  in  creatures,  and  so  in  or- 
dinances ;  yet  being  used  to  them,  they  grow  weary  of  them, 
because  they  find  no  Grod  there,  "  no  fullness  of  rest,"  (Heb.  iv. 
11,  12 ;)  and  go  through  all  the  world  you  shall  never  have  it;  ' 
get  all  the  terrors  of  devils  upon  you,  you  will  never  stand  by 
that ;  consider,  therefore,  as  it  is  in  sin,  there  is  the  act,  and 
tliere  is  the  pleasure,  so  in  every  ordinance  and  duty  there  is 
botli.  All  apostasy  is  from  thb,  ordinances  are  too  burdensome 
unto  men  to  be  held  unto. 

3.  Take  heed  you  neglect  not  private  prayer;  build  your 
houses  fit  for  that  purpose,  though  you  sell  some  of  your  clothes ; 
you  will  for  your  swine  to  lie  in,  and  will  you  not  to  meet  God 
in  ?  One  hour's  meeting  the  Lord  in  private  will  quit  your  cost. 
And  pray  for  this  ;  do  it  lest  you  do  it  in  the  woods,  and  deserts, 
and  dens  of  the  earth.  So  much  strangeness  from  Grod,  so 
much  apostasy ;  pray  that  you  may  hold  out  in  this  hour  of 
temptation,  that  you  may,  with  David,  not  '^  be  ftHrsaken,  when 
gray-headed." 

Thus  you  see  now  the  particular  difference  between  wise  and 
foolish  virgins,  and  what  is  the  ground  of  the  acceptance  of  the 
one,  and  not  of  the  other.  What  then  will  be  said  ?  Can  it 
be,  That  there  are  no  graces  in  saints  ;  or,  That  there  is  no  dif- 
ference between  the  one  and  the  other  ? 


PART    SECOND. 


CHAPTER  I. 

OF  CAKNAL  SECUKITI   IS  VIBGDU   CHUBCHIS. 
HiTT.  Ill,  5.  —  Whilst  tlie  hridsgnmn  uirlnl,  Ilia)'  (11  iluDbored  ud  ■lupt. 

Is  this  pfirablo  were  noted  two  tilings  :  — 

Firtt,  Tiie  cliurcli's  preparalion  to  meet  Christ,  from  ver.  1 
to  5. 

Secotidlt/.  The  bridegroom's  coming  out  to  meet  them,  from 
ver.  5  to  12. 

In  this  second  part,  which  now  we  are  to  open,  three  tlungs 
are  to  be  attended  unto  :  — 

1  ■  The  delay  of  Christ's  coming,  or  the  long-suffering  of  Christ 
before  he  come.     Ver.  5. 

2.  The  preparation  he  makes  for  his  coming,  a  Uttle  before  it^jl 
from  ver.  6  to  10,  by  an  awakening  cry,  which  makes  all  the  v' 
gins  look  about  Ihem. 

3.  The  coming  itself;  where  those  that  were  ready  were  with  1 
joy  let  in ;  and  those  that  were  unready  were  with  shame  shot.l 

I.  7^1!  ilelaif  of  C7irist'»  coming.  Whence  note  first,  What  i 
happened  in  the  interim  of  his  delay,  and  that  is,  carnal  security, 
expressed  and  set  out  from  the  lowest  and  highest  degree  of  iL 
1.  They  "  slumbered ; "  i.  e.,  fell  a  nodding  or  winking,  as  the 
word  most  properly  siguifies.  2.  They  "  slept  i "  i.  e-,  now  they 
were  buried  in  their  sleep,  overcome  by  it. 

Second/^.    Upon  whom  these  sleeps  and  lumbers  fell ; 
that  is,  "  They  all  slumbered  and  slept ; "  i.  e.,  though  for  a 
they  were  both  awake,  yet  good  and  bad,  wise  and  foolish,  i 
into  tliis  senseless  and  stupid,  dull  and  dead,  sluggish  and  sleep] 
condition. 

Obterv.  I.  That  in  the  inat  days  carnal  security  cither  ij 
will  be  the  universal  sin  of  virgin  churches. 

Obttrv.  n.   That  carnal  security  falls  by  degrees  upon  I 
hearts  of  men. 


THE   lEN    VIUGISS.  371  ■ 

Ohterv.  III.  That  (he  spirit  of  slotli  and  sccurily  is  the  last 
ein  that  befults  the  people  of  God. 

Olierv.  IV.  That  Clirisl's  tairjing  from  the  churches  is  the 
general  occasion  of  all  security  in  the  cburchea  \  or  the  not  com-  * 
ing  of  the  bridegroom  when  tbc  saints  expect  him,  is  the  general 
cause  of  that  security  which  doth  befall  them. 


Section  II. 

Ohterv.  L  That  in  tlie  lost  days  carnal  security  either  is  or 
will  be  the  universal  sign  of  virgin  churches.  When  the  churches 
are  purged  from  the  gross  pollutions  of  the  world,  and  antichria- 
lian  fornicatjona  and  Ijondage,  then  either  there  is  or  will  be  gen- 
eral security.  For  these  virgins,  when  they  first  made  profession 
of  their  virginity  by  their  burning  lamps,  were  for  a  time  all 
awakened,  but  at  last  they  all  slumbered  aod  slept.  This  is  tho 
teuiper  of  the  body  of  the  churches. 

Malt.  xsiv.  3t(,  >'  As  it  was  in  the  days  of  Noah,  so  sliall  it  be 
in  the  days  of  the  coming  of  ihe  Son  of  man." 

Luke  xviii.  8,  "  When  the  Son  of  man  cometh,  shall  he  find 
fiLJlh  in  the  earth  ?"  i.  c.,  an  awakening  faith. 

Hence  the  Lord  forewarns  his  people  of  this;  (Deut.  vi.  12,) 
■^  When  thou  comest  to  such  a  land,  beware  lest  thou  forget  the 
Lord  thy  God." 

Quftl.  But  what  is  this  their  general  secuiiiy? 

^n.1.  Look  as  it  is  in  our  ordinary  sleep,  so  it  is  in  this  general 
security :  there  are  these  six  things  in  it : — 

1.  A  man  forgets  his  business,  his  work  he  was  about ;  so  in  a 
carnal  security,  men  forget  the  Lord,  his  works,  and  his  will ; 
that  which  we  most  think  of  while  we  are  awake,  we  least  think 
of  indeed  when  we  are  asleep.  Take  a  man  awakened  indeed ; 
O,  tlien  the  worst  remember  the  Lord  and  his  covenant.  Fs. 
Ixxviii.  47.  But  when  asleep,  ihc  Lord  and  his  ernuid  is  least 
thought  of,  and  hence  security  is  expressed  by  "  forgetting  God." 
Fs.  L  21.  And  hence  Jerusalem's  security  was  in  this,  "  tliey 
rvmerabcred  not  their  latter  end." 

2.  A  man  in  sleep  fears  no  evil  until  it  be  upon  him,  awaken- 
ing gf  him ;  so  this  is  another  ingredient  into  carnal  security, 
though  sin  lies  upon  them,  they  fear  not  till  evil  comes ;  as  Jo- 
seph's brethren,  though  warning  is  given  them,  they  fear  not  [ 
like  them  in  tlie  days  of  Noah  and  Lot.  And  hence,  (Job  xxi. 
9,)  '■  Their  hoaxes  are  free  from  fear ; "  the  misery  for  the  same 
»ia  u  lighted  njion  another;  yet  the  secure  soul  fears  not,  as  in 
Belshaciar.  Dan.  v.  22. 


I 
I 


872  THE   I-AKAULI£   OF 

3.  In  sleep  nil  the  senses  arc  bound  up,  the  outward  senses 
eapecinliyi  the  eye  watcbeth  not,  the  ears  hear  not,  the  tongue 
tastes  not,  the' body  A^ela  not ;  so  this  is  an  ingredient  in  carnal 
security,  it  btnda  up  all  the  senses  as  it  did  the  prophet  Jonah's 
in  the  siorm ;  when  misery  was  upon  him,  he  heard  not,  he  eaw 
not,  felt  not ;  so  when  misery,  outward  or  spiritual,  is  upon  a 
man,  he  that  had  qmek  setwes  before,  his  eye  sees  not,  watchelh 
not  i  Christians  neglect  their  watchfulness  for  their  friends,  the 
Lord  and  hia  Spirit,  and  coming;  nor  watch  against  their  enemies 
that  daily  besiege  them  ;  the  ear  hears  not  the  voice  of  the  min- 
istry, the  voice  of  providences,  the  voice  of  the  Spirit  within  ; 
the  soul  smells  not,  tastes  not  the  sweet  of  any  promise,  any  or- 
dinance, no,  nor  of  the  grace  of  the  Lord  himself;  hence  it  eom* 
mends  them  not ;  nay,  the  soul  feela  nothing,  no  evil,  no  good  the 
Lord  doth  him ;  that  look  as  the  Lord  there  said,  (Is.  xxix.  9, 
10)  The  Lord  hath  poured  upon  you  a  spirit  of  sleep,  and 
hatli  cto4cd  your  eyis  '  so  that  the  Lord  closcth  up  all  the 
senses  tliat  a  man  ts  now  stupid,  when  he  is  fallen  asleep  in 
security 

i  In  sleep  there  is  a  cessation  from  speaking  and  motion ; 
there  a  man  keeps  silence  and  lies  still  i  so  in  carnal  security, 
the  spirit  of  praj  er  is  siluiL  Is.  btiv.  7  ;  Ps.  sxsii.  1-3.  David 
calls  it  a  keeping  of  silence.   "  Up !  why  sleepest  ihou  ?     Seek 

[to  thy  God,"  say  the  marinera:  indeed^men  may  talk  in  their 
sleep  i  so  men  may  pray  in  their  deep  security,  yet  not  thor- 
oughly awakened;  and  there  is  a  lying  still,  no  progress  ;  so  in  ■ 
carnal  security  the  soul  stands  at  a  stay,  goes  not  backwnr^v 
grows  not  worse,  but  goes  not  forward  ;  such  a  one  is  compared  I 

1  to  the  door  on  the  hinge.  V 

5.  Id  sleep,  the  senses  being  stupefied,  and  motion  ceased,  MM 
man  falls  a  dreaming;  some  dreams  he  forgets,  some  he  remenin 
bers,  and  in  his  sleep  fully  and  Brmly  believes  them ;  so  ii^ 
carnal  security,  now  a  man's  mind  dreams  of  that  which  is  notj 
and  of  that  which  never  shall  be  ;  a  man's  mind  is  grown  vaiatfB 
aud  full  of  fancies  and  dreams  ;  those  things  which  nevMM 
entered  into  God's  tJioughtti,  something  a  man  dreams  of  tb0M 
Lord  that  this  is  hia  will  and  mind,  which  is  not ;  of  the  woiUdfl 
that  is  a  goodly  thing;  of  things  to  come  which  shall  never  b^fl 

6.  In  deep  sleep,  though  a  man  be  awakened,  yet  he  presenl^B 
is  overcome  by  hia  sleep  ;  so  that  is  another  ingredient  into  spl^| 
iuial  slumber ;  sleepiness  is  predominant  over  hb  watchfulneM^| 
and  thus  it  was  with  (he  disciples  in  llie  garden,  they  slept ;  tlk^l 
Lord  came  once  and  twice,  and  awakens  them,  yet  Ihey  slev^| 
till  temptation  surprised  them ;  scarce  any  Christlaa  eo  aeca^l 


TEX    VIRGISa. 


in  ihe  cbambcrs  of  Christ,  l>ut  he  hath  some  kni>ck3  of  con- 
science, Bome  cries  of  ihe  ministry,  some  woundings  from  the 
Lord,  and  they  do  awake  him,  but  yet  he  falls  to  sleep  a, 


Section  IIL 

We  aliall  now  show  the  reasons  why  virgin  churches  in  Iho 
last  days  are  or  will  bo  overcome  by  security. 

Jietuon'i.  Because  that  in  virgin  churches  there  lire  the  strong- 
est provocations  to  this  sin,  which  are  chiefly  three. 

1.  Best  and  places  of  peace,  and  freedom  from  hard  bondage  : 
Jacob  may  sleep  with  his  stone  nnder  hb  head,  but  much  more 
easily  under  his  own  vine  and  fig  trees.  A  man  may  be  secure 
in  the  times  of  trouble,  but  much  more  in  times  of  pcAce,  when 
we  have  our  beds  made  soft  for  ua,  and  easy  pillows.  Friends 
can  boldly  desire  us  to  rest,  where  there  is  lodging  for  us  :  the 
world  thrusts  us  out  of  lodging ;  while  the  prick  ia  at  the  brenat 
the  nightingale  awakes  and  sings,  but  when  that  is  taken  away 
it  sleeps  in  the  day.  In  times  of  persecution  Paul  is  preaching 
till  midnight,  and  the  Lord  is  remembered  in  the  songs,  and 
eigfas,  and  prayers  of  the  night  season ;  but  in  limes  of  peace, 
peace,  like  Jael's  milk  and  butter,  stupefies  all  the  senses,  tliough 
destruction  be  near;  hence,  (Dcut.  vi.  12,)  "Then  forget  not 
the  Lord,"  Do  you  think  that  Noah  in  the  ark,  when  the  waters 
swelled  above  the  mountains,  waa  secure  ?  No  ;  but  when  the 
waters  censed,  and  he  had  Itis  vineyard  planted,  now  he  sleeps 
in  his  druukenness,  because  he  knew  not  the  stn^ngtb  of  wine. 
In  tlie  virgin  churcli,  where  this  sleep  is,  we  suppose  this  free- 
dom from  eviL 

2.  Because  there  men  ore  most  free  from  inward  pain ;  for 
where  there  is  much  grief  and  pain,  there  is  no  rest,  tliough  all 
the  house  Hbout  he  atill ;  but  when  the  house  is  still,  and  the 
body  well,  now  it  is  hard  but  there  may  be  rest ;  while  the 
Christian  doth  live  under  antichristian  pollution,  his  conscience 
bath  no  rest,  and  hence  it  is  awake  there.  Here  {saith  the  soul) 
I  want  the  ordinances  of  God !  0  that  I  had  Ihem  I  Here  I  see 
Clin  and  wickedness  abounding,  that  my  child  is  like  to  be  jtoi- 
(Oned  therewith ;  here  are  such  and  such  superstitions  that  my 
conscience  can  not  bear:  hence  conscience  is  kept  waking.     But 

'  in  vir^n  churches,  where  the  house  is  swept  of  those,  now  con- 
science is  quiet  and  at  rest :  now  I  liave  got  a  Lcvite  into  my 
house.  Ood  is  now  blessing  me,  etc  Now  conscience  hath  laid 
down  its  burden,  it  falls  down  to  sleep  i  now  they  cry,  "Th« 
temple  of  ihe  Lord,"  otc> 


S.  Because  in  each  churches  there  b  most  aptitude  tn  men  to 
Bpiritual  fullness,  viz.,  plenty  of  the  lueiinfi ;  there  is  all  the  or- 
diiiancea ;  in  this  raounlaiu  (Is.  zxy.  I)  God's  feast  it  moile, 
And  fullness  of  spiritual  gifts  and  graces,  because  they  have  now 
escaped  the  pollutions  of  the  world,  conquered  the  enmity  of  the 
world ;  now  Lave  come  to  a  good  measure  of  grace,  and  con- 
quered tlie  way  of  their  enemies,  got  the  better  of  them;  hence, 
UB  the  Israelites  made  peace  with  the  Cnnaanites,  not  when  they 
were  too  strong,  but  loo  weak  for  tbcm,  so  now  the  soul  eomes 
^to  be  at  rest,  to  lay  down  its  warfare,  and  to  yield  to  a  truce,  to 
'  n  league  to  his  lusts  and  distempers  for  a  time.     When  men  arc 

I  kept  short  of  food,  now  tliey  awake ;  so  when  the  word  of  the 
Lord  and  his  ordinances  be  rare  and  precious,  and  hard  to  liiid, 
now  a  Christian  can  trudge  after  them  ;  but  when  men  are  full, 
^now  they  desire  rest  j  so  it  is  here. 

4.  Because  in  virgin  churches,  there  men  are  most  apt  to  bo 
overtaken  with  weariness ;  a  man  that  never  walked  on  in  a 
holy  way  may  at  first  setting  out  delight  in  Christ ;  but  after 
he  hath  done  walking  in  it,  now  he  is  apt  to  faint,  especially  if 
he  sows  much,  and  reaps  for  the  present  but  little.  And  hcnee, 
(Gal.  vi.  1),)  "  You  shall  reap  in  due  season,  if  you  faint  not :  " 
now,  in  virgin  churches,  these  virgins  are  such  persons  as  have 
begun  to  make  a  profession,  and  have  made  a  fiur  progress  ;  O 
'low  difficult  now  is  it  not  to  be  weary !  It  is  strange  to  see 
vhat  short  spirits  after  the  Lord,  what  large  after  the  creatures, 
*c  have. 

Beaton  2.  Because  they  are  the  more  easily  overcome  by  this 
lin'thun  by  any  other. 

1.  Because  it  is  a  sin  which  a  man  least  foresees  or  fears :  the 
apostle  saith,  "  They  tliat  arc  drunk,  and  that  sleep,  sleep  in  the 
night;"  and  yet  here  men  sleep  in  the  open  light:  why  so? 
Men  see  it  not,  men  know  it  not ;  sleep  steals  u)ion  a  man  :  it 
is  lawful  to  sleep ;  carnal  security  arises  chiefly  from  the  use  of 
lawful  things,  on  which  a  man's  heart  and  thoughts  are  spent ; 
they  ate,  drank,  gave  in  marriHge,  they  couid  see  no  hurt 
therein.     When  a  roan  is  had  before  councils,  now  a  man  fears 

I  to  siu,  he  knows  lie  shall  be  tempted  unto  sin ;  hut  when  the 
Lord  brmgs  the  shoulder  from  under  such  bufdens,  now  to  fear 
our  tables,  our  bedi>,  our  wives,  our  children,  our  callings,  our 
professions,  and  the  snares  of  tliese,  O,  it  is  exceeding  hard  1 
2.  Because  security  is  so  sweet  a  sin  ;  0,  sleep  is  sweet ;  meat 
is  sweet,  but  men  may  be  soon  full  of  that;  but  when  sleep 
GOmOB,  many  hours  are  little  enough  to  entertain  that ;  some  sins 
are  sweet  for  a  time,  as  a  short  meal  and  away  ;  but  sloth  ia  a 
\ 


I 


TUK  TES  vinoiNs-  375 

sweeter  sin  than  any  else  besides.  Let  a  Christian  ask  his  heart, 
when  he  am  take  no  iM>Qlent  in  pots,  or  loose  company,  or  quetuia, 
and  can  find  none  in  the  Lord,  yet  lliis  will  give  him  ense,  viz., 
his  sloth  i  when  he  is  weary  of  tlie  world,  and  of  walking  wilh 
Chnst  also,  yet  sloth  is  his  delight :  and  henee  he  cries,  "  A  lilile 
more  slumber  aod  sleep,  until  destruction  cornea  as  an  armed 
nmn."  Prov.  vi.  9,  10.  When  a  man  delights  not  in  his  wife, 
children,  riches,  honors,  yet  is  he  sometimes  contentedly  swal- 
lowed up  with  his  Bleep  and  rest.  • 

3.  Because  Satan  doth  make  his  slrongcst  forces  ready  alway 
to  bring  a  man  first  unto  this  sin,  because  this  makes  way  for  the 
entrance  of  all  sin  and  misery ;  no  people  so  happy  as  the  Israel- 
ites, while  ifaej  were  awakened  and  np  with  God ;  no  misery 
could  hurt  them,  (Jer.  ii.  1-3 ;)  but  when  they  forgot  him,  all 
mteery  came  in:  "while  the  strong  man  keeps  the  palace,  his 
goods  be  at  peace ; "  it  is  his  care  to  keep  men^  secure  and  still. 


Section  IV. 

Uie  I.  Let  us  therefore  now  examine  whether  this  sin  be  not 
our  sin  in  this  country,  if  it  bo  not  begun  among  us :  if  we  be 
not  sleeping,  yet  are  we  not  slumbering  ?  if  we  are  not  virgin 
churches,  why  have  we  the  name  of  it  ?  if  we  be  virgin  churches, 
then  make  search  if  this  be  not  our  sin  /  we  liave  all  our  be3s- 
anil  lodgings  provided,  the  Lortl  hath  made  them  easy  to  us  ;  we 
never  looked  for  such  days  in  New  England ;  the  Lord  hnth 
freed  us  from  the  pain  and  anguish  of  our  consciences  ;  we  liare 
ordinances  to  ihe  full,  sermons  too  long,  and  lectures  too  many, 
And  private  meetings  too  frequent ;  a  large  profession  many  have 
made ;  but  are  you  not  yet  weary  ?  if  weary,  not  sleepy,  not  slum- 
bering ?  it  may  be  on  you  before  you  are  aware,  and  you  not 
know  it :  and  when  so  it  is,  it  may  be  so  sweet  that  you  may  be 
loth  10  see  it,  tliat  so  you  may  forsake  it.  Let  me  knock  again  :' 
ia  it  not  so?  Let  me  come  to  every  man's  bedside,  onO  ask' 
your  consciences.  ~~ 

1.  Have  you  not  forgot  your  God,  and  forgot  your  work  also  ? 
iho  business  for  whjcli_joii  made  tliia  fg-cat  iinflprtjilfing--TH.  evi. 
12.  When  they  w^resaveaTroin  the  sea,  they  soon  forgot  t^ 
Lord  i  hath  not  tiie  Lord,  by  a  strctched-out  arm,  brought  tlioe 
and  ihine  through  ieaa  and  dangers,  and  delivered  you  wonder- 
folly?  are  not  all  his  kindne^es  forgotten?  all  your  promises  I 
I  forgotten  ?  When  the  I^rd  had  brought  the  Lsraelites  out  QU 
tfietr  captivity,  and  some  hopeful  beginnings  were,  they  came  for 
|ke  temple ;  tlie  dust  "/an  precious,  but  God's  house  did  lie  wiule. 
L i 


Hag.  L  5,  6,  "  Consider  your  ways ;"  no  man  prosperetl  scarce 
in  Ilia  estate ;  God  did  blow  upon  ilifir  corn  because  they  for- 
gftt  iLeir  end.     What  viae  your  end  of  coming  hither  ?    The  or- 
dinancga  ot-  God^thepreaence  of  .fiodj^and  Q,  one  diaJSerc  ig 
better  than  a  thou saSiTElse where  ;  hath  it  been  go  ?     So,  but  as 
it  is  vor.  9,  "  Every  man  turns  to  his  own  house  : "  every  man 
for  himaeir,  to  their  own  house,  lot,  accommodation,  provision  for 
children ;  and  in  tJie  mean  while  the  Lord's  house  lies  wnsle, 
you  buiM  not  up  that :  tlie  souls  of  thy  brethren  in  church  fellow- 
ship, yea,  of  thy  family,  are  not  built  up  i  the  Lord's  bouse  is 
despised  now,  and  it  is  like  the  schools  of  the  prophets,  and 
much  more.     0,  thought  we,  if  we   had  such  privileges,  how 
II  would  we  improve  them  1    But  when  we  have  them,  have  we  the 
11  same  thoughts  ?    Do  we  not  forget  them,  like  men  that  come  lo  a 
y  place  for  gold,  and  find  it  not  witliout  digging,  they  fall  ro  load 
1  their  ship  with  wood  or  coal,  that  which  it  will  bear? 

2.  Have  we  not  shaken  off  all  fear  almost  of  sin  and  misery  ? 
"  Go  U)  the  ant,  thou  sluggard  ;  she  fears  and  provides  against  a 
winter."  Do  not  men  think  that  we  have  fled  too  far  for  the 
cross  to  find  us,  or  as  if  the  temple  of  the  Lord  was  such  a  den 
as  no  foxes  or  wolves  could  follow  us  into  ?  especially  when  there 
are  causes  of  fear,  when  war  is  proclaimed,  and  the  causea 
iknown  ;  and  yet  they  arc  not,  feared  :^ow  many  men  have  the 
'[handwriting  of  death  in  their  cone<nenc«s  against  themT\  This 
they  coiil'ess  is  nought,  they  have  lived  careless,  sluggiHR,  and 
Lave  had  some  sense  of  it,  yet  no  awakening  fear  of  the  terror 
of  the  Lord :  when  a  prince  is  nigh  us,  now  to  commit  a  liiile 
lewdness  is  great  wickedness ;  where  is  the  man  that  trembles 
at  the  nearness  of  God  to  us  ?  when  a  brcauh  is  made,  then  fear 
\  enemies.  Divisions  and  breaches  go  before  falls  of  churclies ; 
'  where  is  that  spirit  of  Jehosaphat  that  feared  and  proclaimed  a 
fast  ?  When  God  hath  begun  to  smite,  what  cause  is  there  lo 
fear'!  we  have  been  hurt,  and  yet  not  laid  it  to  heart ;  the  lion 
roars,  shall  not  the  people  fear  ?  I  believe  we  should  not  h&re 
hud  those  Petjuot  furies  upon  us,  but  God  saw  we  began  to  sleep : 
where  is  the  man  that,  with  Paul,  knows  the  terror  of  tlie  Lord, 
^,and  hence  persuades  men  ?  When  the  enemy  is  ever  about  us, 
■e  is  always  cause  of  fear,  and  yet  we  fear  but  now  and  then,  j 
.  Are  not  our  senses  bound  up  ?  Look  upon  men  in  their  1 
'  fields  and  couversings,  bujings  and  sellings  ;  where  is  llio  daily^T 
weekly  watchfulness  over  our  thoughts  and  tongues  ?  Look  t< ' 
men's  closets ;  do  men  there  call  themselves  to  account 't  c: 
find  leisure  or  need  of  it  ?  are  not  men's  eyes  closed  up,  that  tl 
glory  of  God  in  the  Scripture  is  a  sealed  thing  ?  mea  b»ve  ey«| 


377        f 


THE   TEN   VIRGrSS. 

but  see  not  -^  are  not  men's  ears  sealed  up 
can  sleep  Ihem  out ;  muu's  vuic;e  is  heard,  but  not  the  voice  uf 
the  Son  of  God  :  O,  how  many  niRn  are  there  that  become  (|uite 
■ermon-proof  nowadays  !/ Are  not  men  blockish,  dull,  Kense- 
less.  heavy  under  all  means  ?  Ihey  taste  not,  smell  not ;  nlieren^ 
elsewhere,  O,  how  lively  and  spiritual  are  they  !  J 

4.  Is  not  the  spirit  of  prayer,  that  lamp,  going  out  in  the 
cliurch  of  God  ?    The  blessedness  of  all  flourishing  planialious  in 
the  world  began  by  means  of  that,  and  shall  not  contiMie  but  as 
it  continues ;  and  if  ever  cause  to  seek  for  prosperity  of  planta- 
tions, these  have  need.     If  God  should  take  away  this  peneraliorTl 
of  magistracy  and  ministry,  what  would  this  despised  country  | 
do  ?  and  what  would  become  of  your  children  ?    Then  no  schools 
for  them,  when  no  gospel  is  left  nmong  them ;  then  every  man's  \ 
sword  shall  be  against  his  brother,  and  God  spreading  the  place  \ 
with  (larkncss,  which  through  his  presence  is  made  light :  whut  ' 
lillle  hope  of  a  happy  generation  after  us,  whou  many  among  j 
tiB  scarce  know  how  to  leach  their  children  manners  ?     How  apt  j 
arc  we,  like  to  those  Asian  churches,  to  fall  into  those  very  sins 
which  overwhelmed  them,  and  ruined  ihcm !  how  many  fall  olT, 
and  in  time  break  forth,  that  it  would  make  men  sick  to  hear  of 
their  pranks !  what  place  more  open  to  temjilation  of  persecu- 
tion and  worldly  delusions?    Go  up  and  down  the  plantations, 
whe^  is  the  man  that  lays  things  to  heart?  who  hath  the  con- 
dition of  the  country  written  ujton  his  he-art,  and  pi-cseniing  it 
before  the  Lord,  rather  than  his  own  good  ?     0,  men  are  silent 
because  asleep  !     How  do  sins  run  through  men  as  water  through 
%  mill,  and  men  regard  il  not  1     What  mean?,  what  deliverances 
have  we  had !  but  0,  what  little  thankfulness !     S.  Do  we  make 
progress  ?  nay,  is  not  our  shadow  gone  back  ?    "I  sleep,  but  my 
beart  waketh  ;"  it  should  be  so,  but  it  is  not  so  indeed.  ^^ 

6.  Have  we  not  fallen  a-dreapiing  here?  what  mconeth  eke  I 
the  delusion  of  men's  brmnsr  what  a  swarm  of  strange  opin-  ■ 
ions,  which  (like  Dies)  have  gone  to  the  sores  of  men's  heads  and 
hearts,  and  these  are  believed  also ;  and  more  dreams  men  havo 
thnt  are  never  spoken ;  every  man  hath  some  drunken  conceit 
that  rocks  him  asleep:  dreams  are  quite  contrary  to  the  trulh.    ' 
■ffhal  mcaneth  the^e,  if  men  are  not  sleeping?     First,  drunken 
dreams  of  the  world.     Secondly,  golden  dreams  of  grace ;  that 
thes«  things  advance  grace  which  indeed  destroy  grace ;  that 
there  is  no  grace  in  the  stunts,  no  grace  in  Christ,  no  human  na- 
ture, no  promise  to  evidence  grace,  no  liiw  to  l>e  a  rule  to  thoiii.. 


I  till , o....-., 
that  have  received  grace:  who  would  think  that  ever  any  should  I 
■0  fall  by  a  simple  woman  ?    But  if  this  be  not  general,  yet  look  / 


I 

I 
1 


I 

I 


THE  PAHABLE   OF 


bow  do  men  begin  to  dream  concerning  tJie  world  ?  Scarce  a 
man  but  Sa<\i  w»nl,  or  is  well ;  if  he  wants,  0.  then,  if  I  bad 
such  R  lot  ubout  me,  such  an  estate,  how  well  then  were  I !  and 
e  contra,  they  that  have  it,  and  now  they  take  their  rest.  "  Take 
heed "  (saiih  the  Lord)  "  your  hearts  be  not  overcome  with 
cares ; "  so  I  eay  to  you. 

G.  Doth  nut  the  Lord  oflen  awaken  us,  yet  we  fall  to  sleep 
again?  the  Lord  awakened  us  by  the  Pequot  hornet,  yet  what 

'  is  there  made  of  ii  ?  dulh  not  the  Lord  often  meet  ns  in  an 
nance,  but  he  is  foon  lost  and  gone  again?  J  Is  there  a  man 
hath  not  bod  his  cross  since  he  came  hither,  as  loss  in  caiile 
and  estate,  a  dear  husband,  child,  wife  dead?  a  sore  and  sharp 
Bickness,  ete.,  he  bath  been  exercised  with,  etc,  but  do  you  not 

Utcep  atill  ?  '  If  it  be  not  thus,  it  will  come ;  fear  it  fur  time  to 
co&ie  ;  but  if  it  be  thus,  llicn  I  Bay  no  more,  but  know  it,  you 
ari.^  in  your  enemy's  hands  ;  and  in  such  an  enemy's  hand,  that 
if  you  mourn  not  under  it,  will  open  the  door  either  to  the  en- 
trance of  some  cross  sin  and  temptation,  or  for  some  heavy  and 
sudden  wrath.  It  is  sullicieut  for  me  this  day  to  show  you  where 
your  hurt  lielli. 


Section 
Uie  2,  Hence  see  the  reason  why 


worseJn^Xirgm 
id  why  it  is  sogFHeSlly;  be- 
make  them  all  alumber  and 


churcheg  than  in  polluted  plac 
cSiuse  here  are  more  temptations  U 
sleep ;  here  their  beds  are  made  sul\,  here  the  storms  are  past, 
here  they  are  under  the  shadow,  and  out  of  the  sun,  and  security 
opens  the  door  for  an  enemy :  no  wonder  if  the  city  be  taken, 
though  never  so  strong,  if  it  grow  once  secui-e ;  no  wonder  if 
the  world  be  entered,  and  men  are  growu  more  worldly  ;  and  if 
Satan  be  entered,  and  men  grow  more  passionate  than  before  i 
no  wonder  a  man's  work  be  neglected,  it'  he  be  asleep,  ordinaoces 
mora  slighted  than  ever  before  :  never  shall  you  seo  security  (M 
upon  a  man  atone,  but  it  brings  its  train  with  it ;  when  the  hua- 
bandmeu  sleep,  tares  will  be  sown,  and  when  the  disciples  sleep, 
temptations  will  enter;  this  is  that  which  the  Lord  testifies  of 
bis  people.  Jer.  ii.  2—4.  I  remember  what  thou  ditlst  in  times 
of  straits,  in  a  land  not  sown ;  every  one  that  touched  you  did 
not  ott'cnd ;  but  in  the  seventh  and  eighth  verses,  when  brought  I 
to  a  plentiful  country,  they  did  not  so  much  as  say,  Where  is  the  J 
Lord  that  lialli  done  this  for  uh  ?  But  yet  the  Lonl  ijuedlion*  H 
his  people  for  this,  "  WTiat  iniquity  have  you  found  in 
which  question  you  v:\n  not  answer  without  grief  here,  u 
funion  another  day.     You  that  are  the  Lord's  oDcn  tiAve  1 


THE  TEN   VIEOIN3. 


379 


this  complaint,  (fur  tliis  may  be  your  condition  as  well  as  Noah 
and  Lot's.)  but  now  see  the  cause  of  it ;  how  hard  U>  awake  one 
hour!  how  hard  to  walk  with  God  one  day!  short  awakenings 
yon  hare,  but  long  sleeps,  (this  may  be  your  condition  for  a 
time,)  but  you  can  not  continue  so  forever,  if  you  are  the  Lord's. 
But  if  you  do  continue  so,  especially  without  bemoaning  this 
unto  the  Lord,  it  is  u  question  whether  ever  there  was  that  oil 
in  your  vessel  which  otliers  have,  when  not  only  a  man's  acts 
grow  worse,  but  the  very  spirit  of  a  man  degenerates ;  wheo 
not  only  the  leaves  of  the  vine  fall,  but  the  vine  itself  grows  de- 
generate, and  hence  eontinueth  so ;  this  is  a  fore  evidence  of  a 
woful  stale;  (Jer.  ii.  20,  21.)  "When  the  yoke  was  upon  thy 
neck,  thou  saidst  iLou  wuuldst  not  Imas^ess ;  but  the  Lord 
hath  broken  thy  bands,  and  now  thou  art  heeome  a  strange 
vine  ;  "  remember  it  ivill  be  a  heavy  indictment  against  thee  to 
be  good  ia  Meshech,  but  base  in.  Zion  ;  to  be  then  worst  when 
the  Lord  is  best, 

Use  3.  Hence  see  one  reason  why  the  Lord  pursueth  many  a 
soul  with  inward  terrors  and  outward  sorrows.     Those  that  are 
fast  asleep,  because  soft  speeches  can  not  awaken  them,  hence 
we  lay  our  hands  upon  them,  and  someiimcs  knock  thcra,  be- 
cause ihis  is  the  way  to  awaken  lliem,  and  ehen  tliey  hear ;  so 
the  word  and  Spirit  speak  I 
rock  them  asleep,  ralhcr  than  awakcr 
layeth  his  iron  hands  uixin  a  m 
now,  when  afBiction  is  u|iou  yoi 
the  winds  and  water  were  ready  to  tear  the  ship  in  pieces,  now 
ihey  inquire.  Why  were  tliey  scnl  ?     "  And  the  lot  fell  upon  Jo- 
tuth,"  who  was  tlien  sleeping ;  it  is  easy  to  awaken  out  of  nat- 
ural sleep,  but  very  hard  out  of  gmrilimljejurity  :  all  the  ter- 
rors of  God  on  Jonali  within  and  wilBouTare  little  enough ;  but 
at   last  he  could  hear,  and  run  on  his  errand.    Fs.  ixx.  G,  7. 
Why  did  God  hide  his  face  from  Dand  ?  "  be  said  in  pros|ierity 
be  should  not  be  moved ;  "  this  was  the  reason  of  it  i  ibe  l^ord 
aeea  you  have  need  of  it ;  seldom  shall  one  see  an  awakening 
Christian  without  inward  temptations  and  terrors,  or  outward 
Borrows  ;  O,  consider  then  if  the  Lord  do  tneet  with  thee  s  con- 
,    aider  thy  ovm  security  thou  host  been  in,  or  art  apt  to  fidl  into, 
k  tHiis  is  the  sin  you  must  iniiuire  after  and  find  out ;  and  do  not 
Kaccount  it  hard,  ihough  long,  though  billcr :  for  never  greater 
■aiitery  than  for  ihe   Lonl  to  cay,  Sleep  on  {/it  is  one  of  lK5^ 
Hmtviest  judgments  fur  the   Lord  to  let  a  man  go  on  in  a  »ei 

andition  without  blows  ^  mark,  therefore,  unio  the  end  of  t     __ 
Inwa,  to  be  thoroughly  hwakened  by  them  ;  for  soniellmes  when 


;  but  such  soft,  still  winds 

1  them;  hence  tlie  Lord 

I,  and  knocks  by  blows ;  and 

1  hear;  when  i 


880  THE  PARA.BLE   OF 

Ihe  Lord  senda  them,  a  miin  (if  they  be  not  very  bitter,  if  ho 
bath  any  real)  lays  them  not  to  heart ;  (Is.  xlii.  25.)  ■■  Fire  bum 
about  him  ; "  and  in  ibis  country  I  know  not  u'hut  curse  befalls 
men ;  peace  makes  men  secure,  and  sorrow  mftkes  men  discoo* 
tenteil,  and  sunk,  and  discouraged,  which  may  be  for  a  6t  in  a 
Baint ;  but  to  continue  30,  this  is  thai  Aliab :  O,  when  as  thoa 
feelest  t}ie  blow,  look  now  that  thou  dost  awaken,  and  be  thank- 
ful for  it,  that  you  meet  with  that  you  did  never  reckon  upon, 
riz^  to  be  frighted  out  of  security  thereby. 


I 
I 


Section  VI. 
Uta  4.  Of  Exhortation.  To  watch  over  one  another,  by  "ex- 
horting one  another  while  it  in  called  to-day."  llcb.  iiLlS.  Let 
both  the  watchmen  and  members  of  the  churches  do  this ;  for 
this  is  one  means  appointed  by  the  Lord  to  preserve  the  soul 
from  slecpingi  (I  Thcss.  v.  1,  5,  6,)  "  Exhorting  one  another;" 
as  it  is  iu  cities,  when  the  watch  ia  apt  to  sleep,  they  have  their 
companies  that  arc  passing  up  and  down  the  walls  tlie  greater 
rfmrt  of  the  night,  and  bo  they  are  kept  walking  jf  mn&  we  shall 
I  find  that  as  it  is  in  a  town  where  men  are  all  tisleep,  one  boll- 
man,  one  walking  Chrialinn  will  keep  life,  and  spirit,  and  the 
power  of  goiHiness  in  many ;  and  when  he  sleeps,  all  are  fast, 
Clothing  in  the  world  brings  security  sooner  upon  men  than 
sleepy  company:  otUcers  of  the  churches  watch  not  over  mem- 
bers, nor  they  one  over  another,  exhorting  and  crying  one  unto 
[another  to  their  work/ while  it  is  called  to-day:  0,  then,  let  ev- 
ery man  get  up,  and  Vail  to  this  work  of  mutual  exhorting:  go 
and  visit  one  another,  go  and  speak  often  to  one  another;  aiid 
if  Ihou  be  a  child  of  the  light,  see  that  thou  endure  not  thy  fel- 
low-servants to  sleep  in  the  open  day  in  one  duty  or  another. 
Know,  if  God  stirs  thee,  thou  wilt  awaken  others ;  (2  Cor.  t. 
10,)  "  We,  knowing  the  terrors  of  (he  Lord,  persuade  men," 

2.  Consider,  thy  labor  can  not  be  in  vain  here ;  the  best-met- 
tled horse  needs  sjmra ;  others  are  asleep. 

You  Trill  say,  If  I  knew  such  a  sin  I  would  speak,  but  I  dare. 

Ans.  It  is  the  case  of  all  the  virgins,  they  have  need  of  ttti 
(Jude  23,)  "  Some  save  with  fear,  pulling  them  out  of  the  tire." 
Matt.  iii. 

8.  Consider  this  is  one  part  of  your  warfare,  lo  keep  yunff^ 
watch,  whereby  you  may  be  made  conquerors  ;  you  complai 
have  many  sins  and  temptations  arising  and  prevailing;  never  do 
they  usually  premL  but  when  you  arc  secure :  fiwt  the  watch  ia 


! 


THE  TEN    VIRGINS.  381 

taken,  and  then  the  city  is  suddenly  taken:  now  look  as  Paul, 
(2  Tim.  ir.  6,  7,)  "  He  halli  finished  his  course,  and  fought  hia 
fight,  and  now  expects  the  crown ; "  how  can  you  end  jour  diiya 
in  peace,  that  can  not  in  some  measure  find  and  feel  this?  The 
church  is  the  city  of  the  living  God ;  tliis  is  taken,  and  every 
man  in  it,  unless  you  be  watchful  and  -'  esJiort  one  another  daily, 
while  it  is  called  to-day."     And  that  I  may  not  speak  in  llie 

4.  Their  sin  will  be  yours.  — - 

Ptrtt.  Labor  to  know  the  slate  of  thy  brethren  whom  thou  / 
art  to  exhort ;  what  tlicir  sleepy  neglects  be,  and  sins  are ;  it  may] 
be  ibou  hast  known  one  hath  been  very  humble,  tender,  affecfea  \ 
under  ordinances,  made  many  fair  shows  and  promiaea  of  grow- 
ing, and  thriving,  and  sensibly  complaining  of  his  own  vileness, 
and  now  he  is  in  a  silent  sleep ;  dost  thou  know  this,  and  wilt 
not  speak  a  word  to  awaken  turn,  for  whom  Christ  shed  his 
blood,  who  it  may  be  will  do  ihcc  as  good  a  turn,  and  make  many 
a  prayer  for  thee  ?  "  Barnabas,  when  he  saw  the  grace  of  God, 
exhorted  them  with  full  purpose  of  heart  to  cleave  unto  him  i  " 
much  more  should  you  when  you  sec  grace  dying.  2  Thess.  iii. 
11.  Paul  heard  that  iwme  were  idle  ;  them  he  exhorts  to  work  : 
what  good  might  one  do?  , 

Seeoridlif.  If  you  do  not  know,  inquire,  with  a  spirit  of  much  i 
love,  how  it  is  with  them ;  as  David  of  his  brethren,  when  therji. 
were  gone  into  the  fields,  (1  Sam.  xvii.  16 :)  Do  you  not  decline,    ' 
do  you  not  stand  still  ?  how  have  you  found  your  heart  since  last 
sermon.  Sabbath,  fast,  affliction  ?  have  you  got  any  ground  against 
that  sin  you  complained  of  lost  year  ?  etc    Suppose  you  can  not 
do  this  lo  all,  yet  why  not  lo  some  ?     Suppose  you  have  no  other 
place  than  when  you  meet  them  in  the  fields,  do  it  there ;  (Jude 
20,)  "  Build  up  yourselves,"  etc     Now,  here  a  man  must  know 
the  bight,  how  high  they  are  built  already ;  how  can  tliey  lay 
their  stones  else  ?     It  is  one  of  the  heavy  curses  of  God  upon 
the  idle  shepherd,  "  He  shall  not  visit  the  hidden,  nor  seek  the     1 
young."  Zach.  xi.  16.  y 

TUirdiy,  If  thou  knowest  nothing  from  tliem,  then  relate  tliyl 
own  condition ;  this  is  a  most  lovely  {irovocalion  and  exborlatiou  1 
unto  another  frame  ;  for  one  great  cause  tlutt  hardcneth  men  in  I 
their  security  is  because  they  see  no  such  living  Christianity  in  I 
the  world /but  when  they  do,  "Now  (Zach.  viiL)  many  shall) 
take  bold  of  the  skirt  of  a  Jew,  for  they  shall  say  God  is  witnN 
you."  Agrippa  was  almost  persuaded  and  awakened  when  be  1 
heard  Paul  rtdale  his  conversion  ;  although  there  hn  many  im- 
pufitors  in  the  world  that  do  so,  tell  me.  Are  all  tilings  in  peace 


TtlK  PARABLE   OP 

wilh  jou?.  The  devil  is  in  roa.  ih^n.  Wliat.  hast  tlioa  no 
temptalions  ?  Yet  manv.  Dok  tbou  nol  observe  bow  ther  pre- 
vail?  Yes.  Dust  thou  never  gel  strength  a|rain«  them?  Yes. 
Han  thou  no  good  tlaj-s  afler  them?  Yes,  much  peace,  and  lifr, 
anil  presence  of  God.  Hath  the  Lord  given  these  talents  to 
thee  to  be  hid  in  a  napkin,  this  treasure  to  keep  and  not  to 
spend  ?  Who  knows  bnt  that  the  speaking  of  these  may  awoken 
otliers?  These  teroplalions  and  tbis  condition  is  mine;  these 
s  1  find  he  makes  a  great  matter  of  them  —  Lord,  what  will 
l)ec(>me  of  me,  that  am  hardened  uitder  Ihem?  this  peac«  they 
find,  mj  soul  is  a  stranger  to  it ;  conscience  will  work  thns : 
women  should  speak  thus  to  women,  and  men  to  men :  others 

,  were  provoked,  bj  the  example  of  the  Corinthians,  to  help  oth- 

^  crs ;  so  there  is  a  pi^voking  power  here. 

r~  Fourthly-  If  this  prevail  not,  speak  often  to  them  of  the  sina 
lof  others  ;  in  condemning  others  you  condemn  thcnyi  and  this 

infill  make  them  look  about  them ;  view  the  fields,  and  show  them 

I  the  tares  that  are  grown  up  by  security ;  and  laying  down  these 
sins,  you  strike  at  the  root  of  theirs :  it  may  be,  you  can  not  tell 
certainly.  Acts  iL  40.  The  Lord  made  this  one  means  to  awaken 
Birlahazzar.  Dan.  v.  22.  God  turned  thy  father  into  a  beast, 
etc.,  to  live  in  the  woods,  yet  thou  humblest  not  tbjaelf.  etc 

^\  How  many  professors  doth  God  deal  so  withal  ? 
Y^/V/M/y.  Killer  into  covenant  and  brotlierly  promise  to  exhort 
one  another,  as  David  and  Jonathan  ;  if  any  hurl  be  toward  Da- 
/^>\,  Jonathan  will  speak  of  it.  1  Sam.  xx.  Some  may  in  church 
'  fellowship  be  more  nearly  knit  than  others,  to  caU  one  anotlier  to 
account,  to  tell  one  another  their  fears,  to  know  of  one  another 
their  progress.  Canst  thou  not  give  an  account  to  man?  how 
wilt  thou  give  an  account  to  God  of  it?  I  am  persuaded  many 
I  ft  BUin  liea  smothered  to  death  by  means  of  this.  Canst  thou  not 
f  BBt  to  the  light  of  a  candle  P  0,  then,  how  canst  thou  appear 
I  Eefgre  the  light  of  the  sun  ? 
^  Sixlilj/.  Provoke  one  another  to  frequency  in  ordinances, 
(Heb.  X.  23,  24,)  and  therein  consider  one  another:  dost  tfaon.  J 
sec  tliT  brother  in  doubts  or  complaints  ?  call  him  to  pray  with  J 
thee  ^dost  tliou  sec  things  go  ill  in  churches,  and  men  bite  tli«  J 
TTil?  call  to  fasting  and  prayer,  three  or  four  together 
when  he  saw  the  ship  sinking,  then  he  exhorted  them. 
][xvii.  22,  Especiully  when  you  see  danger  near  men's  he 
ready  to  be  lost  in  the  world.  In  these  limes  suppose  only  t 
or  three,  or  four,  sliould  go  and  pray  one  half  hour  together 
tell  one  another  their  wants,  now  help  here  ;  in  on 
been  so,  one  living  Christian  helps  others  dying. 


TUE   TEN    V1BGIS3.  383 

AVliHt,  nrt  tiiou  alive  Co  God  and  fainilj,  where  thou  const  do 
but  litlle  comtnon  good,  anJ  art  dcaJ  to  tliy  brother  ?  it  is  mode 
a  sad  sign  of  a  mau  forsaken  of  God,  if  when  he  thinks  he  shall 
Bleep  hia  laai,  and  be  dajnned  himself,  yet  he  would  have  others, 
damned  also.  Tell  me,  would  you  have  all  New  England  lie  in 
Becurityas  well  as  yourselves?  No!  Do  you  not  desire  it  whea 
you  use  not  the  means  that  prevent  it ;  and  that  is,  mutual  ex- 
hortation ?  O,  therefore,  do  it  (  ministers  may  preach,  ami  every 
man  sleep  still,  unless  some  awake  and  rouse  up  the  resMas  some 
when  others  are  in  bed  and  fast  asleep)  that  lie  a-c&eaniing: 
Some  there  be,  that  though  doomsday  were  to-morrow,  they 
would  sleep.  0,  let  me  persuade  some  one  or  two  lo  fall  to  iiia 
work,  lest  your  security  prove  your  undoing ;  speak  oH  one  lo 
another,  forsake  not  your  assembling,  visit  one  another,  pray  one 
for  another,  warning  one  another,  that  you  may  awake  with  tlio 
liord  one  hour. 

Section  VII. 

Vtt  5,  Let  every  man  not  only  exhort  his  brother,  but  fear 
this  himself:  you  have  a  race  to  run,  many  enemies  to  conquer! 
sleep  not  lest  you  fall  short,  sleep  not  lest  you  be  tJiken  captive : 
lest  in  esliorting  others  yourselves  prove  reprobates:  I  will  not 
tell  you  what  I  fear,  but  (Luke  xxi.)  take  heed  lest  your  hearts 
be  overcome ;  be  not  drunk  with  porae  delight,  be  not  filled  with_ 
vain  cares;  hence  prevent  it,  as  Noah  "  moved  with  fear  madu 

Firtt,  Set  a  high  pric«  upon  those  awakenings  and  revivings 
of  heart  that  God  sometimes  giveth  you  ;  I  am  sure  you  Hiid 
these  sometimes.  A  man  that  hath  nothing  lo  lose  will  sloep 
with  his  doors  open  in  the  night ;  when  a  man  hath  a  treasure, 
be  will  be  watchful  to  keep  it ;  all  security  comes  from  an  under- 
valtung  of  the  Spirit  of  grace,  an<l  its  presence  among  us ;  (Prov. 
iv.  13.)  keep  her,  for  it  is  Iby  life ;  and  when  it  is  lost,  what  are 
you  but  dead  ? 

Stcondig.  Consider  thy  continual  danger ;  if  enemies  bo  at  the 
gates,  all  the  town  is  watching ;  one  would  not  think  the  depth 
of  security  that  b  in  a  careless  heart.  Fs.  xxx.  6.  "I  s^d  I 
should  never  be  moved ; "  he  had  good  days  and  a  thankful  heart ; 
then  God  did  hide  his  face.  A  man  would  think  Samson  should 
xwake  when  the  Philistines  are  upon  him ;  but  here  deviU  be 
npoa  thee.  1  Pet.  v.  10,  If  all  be  well  now,  yet  remember  evil 
day4  1  would  you  know  when  ?  even  when  mi.'n  say,  Pi^ace. 

T/dreUg.  Know  the  work  you  have  lo  do,  and  make  it  your 
ouin  buuness :  when  men  have  weighty  business  of  tho  world 


1 

I 


in  hand,  they  can  not  sleep  in  their  be<Ia ;  ani]  8a  the  wicked 
(Prov.  iv.  16,)  "They  sleep  not  wilLout  iloing  misehief;"  « 
BO  it  is  their  main  work. 

Fourtitly.  Call  thyself  to  acMunt  daily;  let  not  thy  soul  loi_ 
go  on  without  reflecting,  What  do  I  do?  Hiirts  and  hawks  kept] 
from  sleep  lose  their  wildness,  but  they  must  be  constantly  tended 
and  kept  watching;  so  consider  the  Recount  you  must  give  to 
God.  2  Cor.  V.  9,  with  U.  Ilence  (Hag.  i.  5)  sins  were  upon 
them,  and  they  repented  not ;  diaeries,  and  those  were  not  re- 
moved i  because  they  considered  not  their  ways,  especially  before 
tlie  great  tribunal  of  God,  I  am  persuaded  the  reason  why  men 
walk  in  their  sleep,  and  go  dreaming  op  and  down  the  world,  ia 
this ;  they  consider  not,  nor  reflecting  upon  themselvea  to  any 
pur]X)se;  what  do  I?  whither  go  I?  no  sermons  awaken,  you 
consider  not  of  them. 


CHAPTER   11. 

CAOKAL  BECURITT  COMES   BY   DEGBEEli. 

Section   I. 

That  carnal  security  falls  upon  the  hearts  of  all  men  by  de- 
grees ;  for  all  the  virgins  hero  first  slumbered  before  they  slept, 
they  first  fall  a-winking  and  nodding  (aa  the  word  signifies)  short 
sleeps,  and  then  startle,  and  awoke  agam,  before  they  fall  asleep 
for  a  longer  time :  a  Christian  is  a  slumbering  Christian  before 
ho  is  a  sleeping  Christian. 

The  truth  of  this  may  be  seen,  not  only  in  these  virgins,  but 
also  in  other  examples  of  security  in  the  Scripture ;  as  the  old 
world.  Gen.  vi.  2,  "  They  saw  the  daughters  of  men,"  they  let 
their  eyes  wander,  and  their  hearts  lust. 

2.  Then  "  they  took  them  wives  "  for  to  solace  tlieir  hearts  itif 
to  please  ihemselv-es  only,  and  not  the  Lord  ;  "  they  ate,  dranki 
gave  in  marriage  ; "  thi-y  came  not  to  that  hight  of  wickedness 
to  commit  adultery,  or  to  live  in  whoredom. 

3.  Then  they  became  fleshly  and  sensual ;  spiritual  things 
out  of  taste  and  relish  with  tliem. 

4.  Noah  preachelh,  and  tliey  slight  him ;  he  coodemna  tlu 
and  they  regard  him  not. 

fi.  Then  God  sets  a  time  ;  no  stronger  means  to  awaken  than 
this,  and  yet  they  go  on  ;  and  now  they  come  to  their  liight. 

Secondly,  the  Israehtes.  Dent.  viii.  12.  1.  "They  ate  and 
grew  full ; "  here  is  the  first  spiritual  fullness.     2.  "  Blessing 


u>k,J 

i 


thenuelvM,"  in  their  estates,  herds,  flocks.  3.  "  Then  proud  m 
'  heart."  Ver.  14.  4.  Then  "  they  forgat  the  Lord,"  and  nil  that 
ever  he  did  for  them.  Ver.  14.  5.  Then  men  ai^cribe  all  which 
they  have  to  themselves  and  creatures,  (ver.  17,)  though  only  in 
Ihcir  heart.  6.  Then  "cleave  to  other  gods,"  (ver.  19,)  and 
here  lie  so  fast  asleep,  till  "  plagues  eome  down  upon  Ihem." 

"  Solomon  saw  the  sluggard's  garden  overgrown ; "  now  as  it 
is  in  tlie  fields,  the  weeds  do  not  overgrow  all  the  ground  in  one 
day,  bal  they  are  a  long  time  of  growing,  but  by  degrees  ihey 
overgrow  all;  that  when  he  awakes  (oU  is  overgrown)  he  knows 
not  where  to  begin ;  so  it  is  here. 

"  Be  sober,  be  vigilant ;  "  security  Is  a  kind  of  spiritual  drunk- 
enness; a  roan  is  not  for  that  time  bis  own  man,  not  a  dobvr 
man;  now  this  is  by  frequent  and  often  sipping;  a  man  he  is 
half  gone  first,  and  then  be  is  wholly  gone ;  he  bath  not 
presently  drunk  out  all  his  senses,  not  dead  drunk ;  so  it  is  here. 


Section  II. 
Reiuon  1.  In  regard  of  the  quickness  and  power  of  llie  life 
of  conscience  ;  wbetlier  it  be  a  natural  conscience  awakened,  or 
a  spiritual  conscience  awakenod ;  it  is  with  conscience  as  it  is 
with  a  prisoner  in  a  bouse ;  though  all  in  the  house  sleep,  yet  he 
is  bound,  he  can  not,  and  hence  he  is  speaking,  and  will  awaken 
the  bouse ;  so  conscience  bath  known,  these  sins  1  have  watched 
against,  and  been  humbled  for  ;  these  duties  I  have  done  ;  but  now, 
now  faitli,  conscience,  you  neglect  them  ;  now  you  are  worse,  now 
fallen :  now  a  man  startles,  especially  when  one  stands  at  the 
door,  and  calls  to  conscience,  it  will  awaken  ;  so  when  there  is  a 
word  to  call,  conscience  will  be  crj-ing  ever  and  anon  within, 
especially  when  any  hope  or  leisure  to  speak  with  any  as  they 
pass  by ;  so  it  will  take  men  sometimes  in  their  fields,  and  talk 
•with  them,  and  chide  them ;  security  grows  up  easily,  but  the 
awakening  light  of  conscience  can  not  be  soon  done  out  in  any 
inaa  ;  hentre  sometimes  a  man  sleeps,  and  then  awakens  again  ; 
hence,  (Rom.  ii.  1.^,)  though  they  had  many  nins,  yet  it  would 
accuse  and  escuse  ;  as  those  that  come  out  of  their  own  country 
lo  dwell  in  another,  or  from  n  great  estate  in  a  mean  coudition, 
they  can  not  easily  forget  their  friends  and  relations,  but  ii 
it  wears  away  i/(Prov.  kk.  27,)  conscience  is  God's  candle  ;  il 
chine,  and  is  not  ensily  put  out. 

EI  2,  Because  the  Lord  dolh  never  depart  from  a 
en,  and  benoe  security  falls  ujwn  men  by  degrees :  when 
ear  unto  men,  tlieri  usually  they  be  awakened,  as  the 
.  u.  S3 


It  lu  time 
:e  i  it  »iin 

mm  bur 


iHaelites  before  the  monnL  Now  the  Lord,  to  show  the  ncJi«fl 
of  his  palience  and  long  Guffering,  he  will  iiol  depart  ^iiddenlj, 
ami  leave  the  wul  in  &  licad  and  sluggish  e.'tate.  And  henoa 
ibe  cherubim's  glory  (Ezek.  is.  10,  11)  departed  by  degrees. 
la.  xxis.  10,  with  IS.  God  doth  not  so  deal,  as  preseotly 
close  their  ej'es  quite  up,  but  tbej  are  awakened  to  draw  nigfa. 
to  God  with  their  lips,  which  is  of  God,  and  then  tbe  Lord  clo»- 
eth  up  their  eyes  ;  never  can  a  mtin  be  cast  into  a  deep  sleep,  IIH 
the  Lord  saitli.  Sleep  cm,  or  till  God  close  his  eyes :  and  that  ha 
doth  not  presently;  as  to  tbe  disciples  he  comes  a  ^cond  and 
third  lime. 

Jieaion  3.  Becanse  tbia  is  the  moat  ready  way  and  method  for 
sin  and  Saian  to  bring  the  soul  into  a  deep  steep;  nay,  to  maltfi 
them  give  themselves  to  shiep,  whieh  is  that  be  aims  at :  look  a 
it  is  with  those  that  sell  things  ;  their  scope  is  not  to  put  off  their 
commodities,  but  to  put  tliem  off  so  as  tbey  may  have  money  or 
money's  worth  for  them :  so  it  is  here  ;  the  scope  of  Satan  is  not 
only  to  bring  men  into  security,  to  give  them  ease  and  peace, 
(Luke  xi.  21,)  but  to  have  his  money,  that  the  soul  may  give 
itself  to  it :  now,  as  it  is  in  buying  of  fruits,  sugam,  wines,  or 
strong  waters,  tliey  will  not  buy  tdl  presently,  nor  buy  before 
tliey  see  and  taste ;  lliey  know  not  whether  it  is  good  or  not,  or 
whether  they  shall  need  it  at  all  or  not :  bo  here,  to  lie  in  such  a 
Be<;ure  condition  a^  lo  neglect  all  means,  to  be  hardened  atWr  iill 
sins,  this  SatAn  will  not  offer,  nor  will  men  buy,  or  give  tbem- 
selves  to  this ;  tbey  know  not  whether  this  be  good  or  not, 
less  will  serve  them  ;  and  hence  Inste  first  a  little  slumber  and 
sleep,  and  so  call  for  a  little  and  a  little  more,  until  a  man  is  a 
beggar,  (Prov.  vi.  10,)  as  at  first  in  paradise;  lirst  lodi,  then 
taste,  tlien  eat,  so  here. 


Skction  IIL 

Do  not  think  you  are  out  of  a  state  of  carnal  security,  bft*  1 
cause  you  have  many  times  some  quickenings  and  revivings  of 
heart,  because  tliey  may  be  only  awakenings  between  thy  slum-   . 
beni,  which,  like  flashes,  suddenly  come  and  suddenly  go  agaij 
which  make  thee  startle  and  rub  thy  eyes,  and  stir  up  tliy 
but  down  you  fall  again ;  wherever  life  is  m  a  Clirisiian,  i 
ever  acting  for  spiritual  ends  ;  a  man  will  awaken  first  with  i 
in  ihe  morning,  and  go  first  to  him  in  prayer,  (extraordinary  o 
casions  not  preventing.)  and  he  will  go  from  bis  prayer  to  hia  1 
work,  not  as  doing  his  own  work,  but  us  doing  the  Lord's  wor^l 
bocing,  [ilowing,  sowing  for  bim,  etc     Now,  when  the  life  of  J 


^^^^^F  THE    TEN    VIRGINS.  SS7 

Chrirt  doth  not  act  in  men,  and  act  men,  it  is  eilher  be«au^ 
there  is  no  life  al  all,  but  only  Ihe  awakt-ning  of  conscieuee  which 
Boon  dieth,  or  ebe  tbat  living  Chrislian  slumbereth  at  least  then ; 
Bliimber  is  upon  thee,  though  sleep  is  not  i  make  it  out  else  any 
€>lher  way. 

Object.  If  so,  (you  will  say,)  who  is  not  then  sleeping  ? 

Ant.  T«fce  Lot  whilat  vexed  witli  the  Sodomites,  he  awakens ; 
take  Paul  while  tossed  up  and  down  in  disgraces  and  reproaches, 
bis  inward  man  is  renewed  day  by  day,  though  the  outward  man 
die.  The  sainta  have  some  kind  of  sleeps  when  they  are  at 
iheir  best ;  but  the^e  are  siuk  sleeps  ;  but  thine  are  sweet  sleeps 
to  thee.  I  know  Christ  may  say  lo  his  disciples,  "  Watch  and 
pray ;  templalion  may  be  near ; "  but  Iheir  eyes  may  be  heavy ; 
their  spirit  may  be  willing,  the  flesh  weak  ;  and  that  it  is  infinite 
mercy  the  Lord  will  awaken  them,  a  first  and  second  time  it 
may  be,  by  Sabbath  awakenings,  etc.  Many  can  not  tell  what 
to  make  of  themselves,  because  of  their  drowsiness  and  gospel 
slumber :  methinks  this  may  break  thy  heart,  can  not  you  awak- 
en one  hour  ?  know,  therefore,  your  sin ;  it  is  n  hard  thing  to  bo 
fnlly  awakened,  to  have  all  heaviness  to  sleep  taken  away  :  the 
Lord  bath  taken  you  here  alone  to  himself;  you  do  by  fits  watch 
and  pray,  but  it  is  only  as  men  asleep,  not  awake.  The  Son  of 
man  is  betrayed,  Christ,  and  the  gospel,  and  ordinancea ;  and  can 
you  find  in  your  heart  now  to  sleep? 

Utt  2.  O,  therefore,  shake  off  your  slumbers  and  short  sleeps, 
lest  you  fall  to  sleep ;  and  for  sleeping,  be  awakened  by  some 
dreadful  blow ;  look  upon  those  men.  Is.  xsix.  10.  "  God 
hath  closed  their  eyes ; "  that  is  a  fearful  thing :  look  upon  many 
professors ;  all  their  favor,  and  heart,  and  life  is  almost  gone,  and 
they  know  not  that  ihey  are  asleep,  nor  all  means  can  not  awaken 
them,  or  unseal  their  minds  again.  God  knows  how  far  you  may 
fall,  if  you  give  way  to  a  little ;  especially  if  God  takes  away 
hiK  ministers  from  you,  and  Ihat  the  elders,  tbat  have  known  the  ^ 
works  of  God,  be  gathered  to  their  fathers ;  especially  if  you  — > 
know  it,  and  yet  go  on  in  your  slumbers  :  if  you  will  not  awoken 
when  God  cries  aud  calls,  you  shall  slumber  and  sleep ;  like 
the  smith's  dog,  llie  harder  the  mailer  strikes,  tlie  foster  the  dug 
eleejis,  being  used  to  it.  I  knew  a  roan  of  great  estate,  often 
quickened  by  the  word  ;  but  he  lost  all  heat  and  lift  again,  and 
he  prayed  and  desired  the  Lord  to  keep  him,  and  yet  decayed, 
but  he  could  not  tell  the  reason  thereof;  at  last  the  won)  began 
to  grow  common,  and  he  slept  there  also ;  conscience  told  him 
there  was  some  evil  towaril  him  which  he  feared,  yet  still  slept, 
and  continued  so  ;  notwithstanding  his  fears  would  thus  awoken 


J 


888  T 

him  ofitin  :  at  last  an  affliction  came  )  lie  reganlod  not  that,  bnt 
was  imjtatient  and  froward  imder  it,  till  at  last  all  was  gone,  and 
then  be  looked  about  him  ;  when  his  house  was  burned,  he  was 
"Asleep  ;  he  prayed,  but  lost  all  by  sleeping  when  he  should  have 
watched ;  so  sccuritj  grew  upon  him ;   and  hence,  no  wonder 

I  though  misery  met  him  :  0,  take  heed,  therefore,  of  giving  way, 
liberty,  or  toleration  to  a  sleeping  profession,  and  your  Blumber- 
ing  religion  :  as  men  will  not  tolerate  ceremonies,  because  they 
are  the  truilful  seed  of  the  body  of  Popery,  so  here,  etc 

Section  IV. 
Quest.  What  are  the  first  degrees  of  this  spiritual  slumber  ? 
Am.  1 .  When  men  have  lost  the  satisfying  sense  of  the  blessed 
face  and  love  of  God ;  when  hypocrites  have  lost  [lie  imaginary 
si^it  of  it,  and  saints  the  real  enjoyment  of  it ;  (Ps.  xrii.  till.,) 
"  I  shall  be  satisfied  when  I  awake  with  thine  image  j "  deep 
first  shows  itself  in  closing  up  of  a  man's  eyes  that  he  seeth  not 
any  thing  about  him  ;  hence  something  else  contents,  and  must 
do  it  wheu  you  feed  not  daily  upon  the  Lord's  love ;  and  when 
that,  then  vain  cares  and  thoughts  (Luke  sjci.  34)  overcome  a 
man,  and  then  groweth  a  very  worldling,  as  if  he  had  hope  of 
no  other  portion ;  heuce  no  mmd  after  spiritual  good  things ; 
hence  he  sleeps  at  sermons,  hence  he  falls  out  into  a  passion, 
and  discontent  with  hia  present  condition,  nay,  with  every  oilier 
thing  when  any  cross  comes  ;  because  these  things  are  sweet  to 
you,  and  God  is  not,  when  discontented  ;  the  Lord  keep  my  soul 
from  entering  into  thj  secrets  ;  O,  consider  it  if  you  have  bad 
the  sense  of  the  Lord's  love  in  sacraments  1  and  some  new 
doubts  arise,  and  you  are  not  satisfied  with  it ;  now  look  to  your- 
aelves ;  it  is  impossible  a  Citrislian  should  do  any  work  without 
resL  Now,  as  bodily  feeding  causetli  rest,  so  dotli  spiritual 
^ding  spiritual  rest ;  feed  and  rest  here,  and  it  will  mfUie  yon 
fall  to  your  work ;  feed  not  here,  rest  not  here,  and  you  will  lit  i 
Eomctliing  else  ;  and  carnal  rest  will  bring  carnal  neglect. 
i^  -Ife  When  men  have  lost  all  fear  of  the  wrath  to  come,  and  t1 
'  terror  of  God  another  day  ;  not  always  a  fear  that  I  shall  b 
but  a  dreadful  ajiprehension  what  it  is.  Alany  Christians  lot 
the  sense  of  God's  love,  yet  the  Lord  keeps  them  in  the  gene 
of  his  anger,  and  so  they  are  awake  ;  but  when  both  are  gone,  Q 
[  this  is  gone,  then  there  is,  and  can  not  but  be,  the  lirst  si 
*or  as  it  is  with  children,  when  their  eyes  are  open  to  see  a 
sider  the  things  of  the  world,  now  they  are  begun  to  be  awakeoedd 
I  never  look  upon  a  Christian  fully  awakened  until  now,  ilu«  tb " 


Lord  lelA  him  &^e  tlie  tilings  of  itnother  world ;  and  when  this  is 
lost,  he  bt-gins  to  sleep.  2  Cor.  v.  9,  with  11  j  2  Pet.  Hi.  11,  12. 
Some  BcoureliDgs  tliought  all  things  were  past.  "  No,"  sailb  he, 
"  there  is  a  time  a-coming  when  all  thiog^  ehall  be  dissolved ; 
what  manner  of  persons  then  should  we  be  ! "  Hence,  this  being 
lo^i,  men  feur  not  sin,  men  prize  not  mercy,  men  wonder  not  if 
ever  they  escape  ;  hence  men  live  and  hang  between  doubt  and 
fear,  never  make  sure,  because  they  know  not  what  God's  wrath 
is.  Nay.  lastly,  hence  nothing  awakens  them,  that  thongh  they 
know  their  misery,  yet  they  will  go  on,  (the  highest  degree  of 
spiritual  security.)  O,  then,  keep  these  thoughts  awake  1  what 
it  in  to  he  forsaken  of  God  !  what  it  'a  to  grapple  with  him  ! 

a.  When  men  have  lost  their  foresight,  and  hence,  provide 
not  against  an  evil  day ;  when  Christians  keep  their  profession, 
UHil  go  on  sweetly  in  their  course,  but  lo  lay  up  for  afterchips,  that 
they  do  not ;  when  Christians  like  grasshoppers  sing  all  the  sum- 
mer t  but  what  have  they  lo  live  upon  in  the  winter  time  ?  The 
ant  ean  learn  them  that.  Prov.  vi.  6,  "  Go  to  the  ant,  thou  slug- 
gard, that  providelh  her  meat  in  the  summer :"  the  ant,  by  a 
secret  instmct,  (though  simple  and  little,)  considereth  there  will 
lie  a  winter,  and  that  !:ummer  is  her  gathering  time  ;  so  a  Chris- 
tian, if  awakened,  (though  simple  and  tittle,)  will  be  taught 
lo  ilo  Bomelliing  which  may  serve  him,  not  only  now,  but  hero- 
al^er  also :  when  men,  in  limes  of  pence  and  enjoyment  of  ordi- 
nances, never  fear,  much  lesii  provide  for  that  time,  that  all  these 
treasures  shall  be  taken  away  and  carried  to  the  king  of  Babel, 
(Is.  xixix.,)  when  men  in  their  lifetime  think  not  of  setting  the 
house  and  heart  in  order  before  the  evil  day.  when  men  are  not 
that  now  which  they  would  wish  theroaelves  to  be  another  day, 
when  men  lay  not  up  treasures  of  tears  and  prayera  in  heaven, 
nor  are  provident  for  eternity,  nor  think  this  will  be  my  peace, 
nay.  my  glory  another  day,  though  I  lose  now  ;  men  will  lay  up 
treasures  on  carlh,  and  provide  for  themselves  and  theirs ;  hence 
their  hearts  are  lost  here,  and  lay  in  nothing  spiritual  for  thu 
future ;  (Prov.  x.  5,)  he  that  gatheretb  in  harvest  doth  right,  (hut 
a  sluggard  will  not ;)  his  heitrl  and  mind  is  taken  up  t«  provide 
this  and  that  for  future;  and  hence  it  is  that  the  Christian  is 
full  of  sorrow  and  tears  in  limes  of  peace ;  but  when  the  day 
uf  trouble  comes,  he  con  lift  up  his  head,  (now  redemption  draws 
nigh,)  when  another  in  times  of  trouble  hath  most  terrors,  be- 
cause the  one  wtu  not  laying  up  against  another  day,  m  llie 


i.  When 
man  Iwgin 


vilhout  receiving  any  answer, 

IV.  siii.  4,)  men  that  are  fast  asleep 


A 


THE   PARABLE   OK 


:tle,  and  H 
'ra^  and  ^M 
beg  for         1 


I 


speak  not  at  all,  but  when  awake  a  litUe  they  speak  a  little, 
then  sleep  and  then  awake,  and  sleep  again ;  so  men  pray 
sleep  agiuu  i  it  is  a  deep  slumber,  also,  nhen  men  shall  beg 
bread  and  money,  and  then  fall  asleep  constantly,  and  so  Le 
down  satisfied.     0,  lake  heed  of  this ;  hence  comes, — 

First.   Snnrling  at  God. 

SeeontUy.  Heartlcssncss  to  the  duty. 

Thirty.  For  morality  in  it. 

Fourthly.  Profaneness  of  coarse  at  last. 

5.  When  men  do  gain  something  from  the  Lord  in  the  use  of 
means,  but  now  stand  still,  ihey  go  no  farther ;  they  lose  not  what 
they  hod,  but  they  gain  no  more ;  they  f^avi  not :  (Matt.  xxv. 
2G,}  "  Thou  evil  and  slothful  servant,"  that  hid  his  talent,  and 
did  not  employ  it;  and  here  is  usually  the  beginning  of  a  man's 
fall,  when  (like  one  in  a  journey)  he  goes  not  forward  or  back- 
ward, but  stands  still,  and  so  falls.  Frov.  xviii.  9. 

6.  When  men  do  duties  that  are  easy,  but  when  any  difficulty 
is  in  them,  now  they  fall  down  asleep,  (Prov.  xx.  4,  itnd  \'2,  27.) 
and  hence  b^g  the  sweet  and  gain  of  Christianity  j  it  is  sown  in 
difficult  duties,  when  the  soul  denies  itself  most;  but  when  men, 
not  breaking  through  the  difficulty,  find  not  the  sweet  of  it.  Lord, 
what  a  tattered  profession  is  there,  that  men  come  to  be  the 
sliamu  of  Christ,  not  his  glory  I  It  is  easy  to  pray,  and  oui- 
wanily  to  fast,  but  yet  to  have  a  whole  heart  in  llie  work  is  hard; 
it  is  easy  lo  cleave  to  ilie  Lord  when  quickened,  but  when  God 
forsakes  you,  now  more  than  ever  to  cleave  to  him  is  difficult. 

7.  When  men  fear  not  the  danger  of  little  sins  ;  they  arc  not 
asleep,  yet  so  as  not  lo  fear  great  sing,  but  in  a  slumber ;  and 
hence  however  ihcy  fear  not  leaser  sins,  hence  come  to  commit 
them,  hence  also  lo  he  hardened  under  them.  Jtfany  complain 
of  hard  hearts ;  but  consider,  is  not  this  the  reason  of  it  ?  you 
fear  not  sinful  thoughts,  nor  carelessness  in  your  Christian  course ; 
your  slumber  is  not  upon  you,  thy  consdonce  startles  at  whore- 
dom, but  not  at  a  wanton  word ;  or  playing  upon  Ihe  Sabbath, 
but  UD preparedness  for  it,  that  is  nothing;  sin  in  a  manner  with 
thee ;  the  reason  is,  because  spiritual  slumber  is  upon  thee. 

8.  When  men  are  deceived' and  deluded  by  appearances  or 
colors,  as  the  Israelites  when  the  Gibeonites  came  to  them;  con- 
fident of  themselves,  but  deceived  as  tlie  men  of  Ai  by  strata- 
gems, if  ever  your  souls  be  hurt,  it  will  be  by  uppi'arances  j  if 
ever  tliis  country  receive  a  blow,  it.will  be  by  appearances  ;  error 

in  by  appearances ;  the  most  vile  wickedness  hath 

been  found  to  be  hatched  under  fairest  colors;  if  ever  any  shall 

under  an  appearance  of  piety,  and  promise  of  protection, 


THE   TEN    IIBOINS 

safrty,  liberty,  only  your  government  must  be  a  little  altered ; 
!<luiiiber  here,  und  yuu  sbiitl  sleep  m  your  enemy's  tirma ;  grace, 
and  the  love  of  Christ  and  the  S|>int  (the  tairest  colors  under 
the  gun)  may  be  pretended ;  but  if  you  "hall  reeeive  under  this 
appearance,  lliat  God  witnesselh  Lie  love,  first,  by  an  absolute 
promise,  where  neither  grace  nor  life  is  seen  ;  take  heed  there  ; 
for  under  this  appearance  you  may  aa  well  bring  in  immedials 
revelations,  and  from  thence  come  to  forsake  the  Scriptures; 
Hod  then  no  wonder  if  men  fall  to  deny  all  foundations  in  Chris- 
tianity, and  Scripture  also :  take  heed  of  mere  appearances  of 
repentance  iu  evil  members,  be  not  deceived  there :  never  was 
the  world  more  full  of  craft ;  be  not  laid  asleep  with  appear- 
ances of  truth :  thus  you  see  the  point  opened.  Stop  security  i 
when  it  is  risen  to  your  ankles,  lest  you  be  drowned  in  it,  and  I 
perish  in  it  afterward.  _  [ 


CHAPTER   in. 

SBCUBITV   TUK   LAST   BtK    OF   GOOD   AND   BAD. 

Sbctioh  I. 

OU.  3.  That  carnal  security  is  sometimes  (he  last  sin  wliicli 
Joth  surprise  and  overcome  the  heart  of  good  und  bad,  wise  and 
foolish,  in  vii^n  churches. 

That  as  it  is  sud,  "  That  the  last  enemy  that  shall  be  destroyed 
is  death,"  so  this  death,  like  sleeping,  is  one  of  (he  last  enemies 
tlml  surpriselh  the  souls  of  the  wise,  but  Christ  doth  destroy  it ; 
and  of  the  foolish,  but  it  di^elroycth  lliem.  Thus  it  was  here 
with  the  virgins  i  what  was  their  «in  that  were  ready  with  their 
lamjM  burning,  waiting  for  the  bridegroom  ?  you  see  the  wise 
[Killuled  with  no  sin,  till  they  fell  down  by  security,  (the  foolish 
were  wanting  to  get  oil  in  their  vessels  before,)  but  this  they  felt 
last  Into:  what,  into  the  open  profaneness,  or  other  foul  corrup- 
tions ?  No,  but  "  they  all  slumbered  and  slept,"  and  we  read  of 
no  sin  till  after  the  bridegroom  came ;  many  sins  indeed  there 
l>p,  which  like  branches  bud  from  the  root,  but  this  is  the  main : 
and  therefore  look  upon  the  next  parable,  you  shall  see  this  again 
(.■(Mi£rmed,  to  show  the  cert^nty  of  this  point:  the  servant  thai 
hid  his  talent  (ver.  26)  is  called  "an  evil  serrant;"  why,  what 
evil  did  he  f  he  did  not  lavish  it  (as  the  prodigal)  upon  others, 
nor  lose  it,  but  he  did  not  use  it ;  sluggishness  was  his  sin  ;  hence, 
(saith  Christ,)  "  Thou  evil  and  slothful  servant,"  And  hence 
the  thorny  ground  flourished,  and  grew,  and  suffered ;  all  perse- 


I 

I 


892 


caliona  conld  not  consume  them.  What  wns  their 
iv.  12,  compared  with  Luke  xxi.  34.  It  wiu  the  pares  of  ti 
world ;  they  hegnn  to  drctun,  (stmiigc  fnncies  oime  before  sto«{H^ 
ing,)  aod  the  pilloiv  of  their  security  wns  some  worldly  content) 
and  this  ts  the  reason  why  Christ  and  the  apostles  are  also  ex- 
ceeding pressing  to  watchfulness,  because  this  is  the  sin  tlutt 
saints  arc  ready  to  fall  into  after  they  have  seen  Christ's  love 
and  care  ;  and  because  this  is  the  sin  tlie  wicked  will  fall  into, 
and  their  last  sin ;  it  will  he  just  preceding  their  last  plague ; 
and  hence  the  apastle  eKhorts,  "  O,  sleep  not  you,"  etc.  1  Thcss. 
v.,  1,  2,  .5,  6. 

Section  n. 

We  must  know  that  the  Lord  in  subduing  a  sinner  to  the  obe- 
dience of  himself,  it  is  with  him  as  with  an  enemy  in  a  city ;  there 
are  many  strongholds  of  sin,  to  which  he  retires  and  resists,  (3 
Cor.  X.  4,  5,)  and  when  one  is  down  he  flieth  for  shelter  into  an- 
other, and  maintains  that  a^  long  as  be  can  ;  so  it  is  with  men : 
or  as  it  is  with  divers  fruits,  they  have  their  seTcral  seasons  of  I 
growing,  and  then  of  withering;  so  it  is  here  ;  according  to  86fi*fl 
eral  seasons  of  a  man's  life,  so  are  his  lusts  growing  and  dec^?| 
ing ;  there  are  the  first  and  the  last  ripe  fruits.  < 

FiriL  Take  a  man  that  is  bom  and  bred  up  to  some  years  j 
man  is  a  aociithle  cre.tture,  and  it  is  a  misery  to  live  and  be  alone ; 
hence  the  first  evil  he  usually  chooseth  is  evil  and  loose  com- 
pany i  his  lusts  are  grown  up  lo  some  yeare,  and  now  he  desireth 
a  match  for  them,  and  first  he  chooseth  a  companion  ;  and  Satan 
halh  a  mighty  hand  in  this  ;  because  as  the  Lord,  when  he  first 
sends  to  do  his  work,  he  sends  two  by  two  to  animate  and 
Btrengthen  one  another  in  the  work,  so  Satan  dotb  first  join 
hand  in  hand  together,  that  men  might  corrupt  one  another, 
and  harden  one  another  in  wickedness ;  this,  1  say,  is  the  first 
usually  ;  hence  Eph.  ii.  2,  and  Frov.  ii.  12.  Wisdom  first  keeps 
from  the  evil  man  ;  and  this  sin  is  for  a  time  the  dearest  sin,  for 
here  he  meets  with  some  pastimes,  mirth,  and  so  much  love  from 
them,  timt  he  loves  this  last  more  than  all  the  friends  he  bath, 
(though  thev  dissuade  him ;)  more  than  all  the  Sabbaths  of  God, 
aad  hence  he  profanes  them ;  more  than  Ciirist  himself,  and 
hence,  when  he  hath  many  limes  puqxises  of  tumiug  to  God, 


company  withholds  him. 

&vondli/.  Continuing  long  in 
into  ibe^shijifluslj^idjroin  mi 
s  dear  to  him  as  his  nghTcyel 


this 


sin,  at  last  be  comes  to  fa 

looks  to  wojneii.  and  this  is 

"fiiay  be  God  keeps  bim  from 


the  act  of  whoredom,  but  wanton  looks,  lascivious  thoughla.  spec- 


ulalive  uncleanness,  self-poll utinn,  (whiuh  lie  cnmmita  when  the 
irandlea  are  out,  aiid  none  but  God  sees,)  and  yet  God  spares 
himl~and  this  foLows  him  to  the  chureh,  to  the  streets,  whilst  he 
was  awake,  nay,  when  at^leep,  luid  thinks  it  is  no  sin  for  a  time, 
or  it'  he  doth,  0,  the  horror  lliiit  he  hath  sometimes  tor  it  1 
Scholars  of  Westminster  have  been  delected  from  twelve  to  four- 
teen years  of  age  to  live  in  ibis  sin.  This  is  the  second.  Hence, 
(Frov.  ii.  16,)  lir8t_wigdom_kcepsirou  tb»«vil-m(Hi,  next  from 
evil  womeiC:^ 

■  '/airdli/.  It  may  be  a  man  mnrneih  ;  and  then  thie  is  sjn  out 
of  season  ;  now,  therefore,  another  comes  in  its  place,  and  that  is, 
imtnoderate  love  of,  and  dropsy  desire's  a.ftpr  the  world,  and  the 
wealth  of  il.  for  now  charge  is  like  toincreageTnnd  it  is  a  shame 
to  walk  mlngs  ;  and  hence  now  a  man  begins  to  look  upon  the 
e!4iales  of  others,  and  to  admii-e  at  them  ;  and  then  be  looks  upon 
what  he  hath,  and  what  labor,  care,  and  providence,  in  a  saving 
way,  may  bring  hira  unto ;  and  hence  burieth  himself  alive  in  the 
earth,  and  feeds  upon  clods  of  earth  and  uncertain  hopes.  And 
thin  is  the  next  sin  which  grows  up,  (tbotigh  I  know  some  men 
will  not  come  to  this ;)  but  I  speak  of  them  that  go  on  in  the 
fairest  way;  hence,  (Heb.  xiii.  4,  5,)  "Whoremongers  Glod  will 
judge;"  then  "let  your  conversation  be  without  covetousnees," 
iliat  follows. 

Fourthly.  Il  may  be  at  last  God  terrifies  this  man's  conscience, 
and  he  begins  to  see,  "What  profitclh  it  me  lo  win  the  whole 
world  and  to  lose  my  own  soul?"  hence  falls  now  U)  take  up  an- 
other profession,  (o  hang  out  another  flog,  find  lo  lead  a  new  life; 
and  now  pride  in  spiritual  exceUencies  is  his  sin  ;  when  glory  in 
worldly  wealth  dies,  pride  in  spiritual  glory  lives  :  there  were 
divers  of  the  heathen  contemned  the  world,  yet  puHed  up  with 
pride  in  their  morality :  hence  "  choose  no  novice  bishop,  lest 
lie  be  puffed  up,  and  fall  into  the  condemnation  of  the  devil," 
Now  leL»  of  mind  come  in  when  he  pertbrms  duties  publicly, 
openly ;  and  now  he  hungers  after  the  honor  of  men,  and  sets 
himself  to  sale  for  it :  0.  saith  Saul,  '^  honor  me  1 "  when  he  Imd 
confcMed  his  coveting  of  the  cartel ;  but  pride  stuck  in  him  still. 
And  when  he  doth  duties  privately,  be  rests  in  them,  and  ac- 
counts highly  of  himself  for  tbem,  tliough  tliey  neither  bring  him 
to  Christ,  but  estrange  him  from  Christ.  Hence  Christ  cliargeth, 
**  When  you  do  alms,  do  not  only  do  it  not  to  be  seen  of  men,  but 
let  not  tliy  let!  hand  know  what  thy  right  hand  doth ; "  take  no 
delight  in  this :  this  was  Simon's  sin,  (Acts  viii. ;)  he,  seeing  the 
gifta  of  ihe  npostlcs,  would  give  any  money  for  them  ;  these  gjfla 
V  than  uiuncy  ;  hence  such  fall  to  some  foul  opin- 


894  Tl!£  PAJtAULE   OP 

ions  and  crotcbcts,  they  can  interpret  revelationB,  and  ascend  ] 
the  ministry,  and  be  the  farworilest  in  a  town  ;  but  when  to  d 
public  service,  respect  is  gone,  tlieir  love  is  gone. 

Fifthly,  When  this  is  dying  in  the  eainls,  and  fallen  down  n 
Iiypouritea,  now  elolli  is  the  Inst  thing  that  takes  hold  upon  theii^ 
and  this  is  sweet ;  what  is  the  honor  of  men  ?  what  is  the  b 
world?  now  sloth  and  sleep  is  sweet.     Now  a  man  fii^t  eeaf 
acting,  and  this  gives  rest ;  and  now  being  here,  seoondly,  it  ik'l 
death  to  come  out  of  this  sluggish  estate  :  when  the  hand  of  God'f 
is  upon  men,  and  the  spurs  be  at  their  side  and  in  their  heart,  il'ff 
may,  it  will  be  otherwise  ;  but  else  not  i  they  will  not  awakeD, 
sloth  is  so  sweet  to  them,  though  sins  be  ycl  to  be  subdued ;  tim*e 
is  short ;  God's  wrath  is  great ;  yet  that,  as  it  is  said,  "  He  that 
escapes  the  swoi'd  of  Jehu  nhall  Elisha  slay  ; "  so  it  is  here,  he 
lliat  escapes  one  sin  another  shall  slay  him ;  but  at  last  sloth 
shall  slay ;  henco  let  a  man  look,  what  joyeth  my  heart  ?     God 
doth  not ;  wealth  doth  not ;  slolh  doth. 


Section  in.  ,  I 

Reason  1.  Because  it  is  the  best  and  moat  Gt  season  for  llua>il 
sin  to  arise,  when  all  the  rest  are  fallen  indeed  in  saints,  and  seem  ^ 
to  be  fallen  in  hypocrites  ;  as  the  temptation  is,  so  men's  sin  is ; 
when  there  is  the  fittest  temptation  without,  it  broaches  cormp- 
^ou  within,  and  it  runs  not  out  before ;  for  it  is  here  as  in  war: 
when  the  enemy  (never  seen  before)  ja  seen  in  the  field,  (veiy 
dangerous  and  very  strong,)  b  it  now  a  season  to  sleep?  Nc^ 
arm,  arm  now  ;  but  when  he  hath  driven  and  routed  an  enemyj 
and  is  onridied  with  spoils,  and  laden  with  prey,  now  it  is  a 
son  to  rest.  Hence  the  poet  notes,  "  When  all  the  world  « 
not  conquer  them,  their  peace  after  conquest  hath;"  now  tin 
have  themselves  (an  enemy  within)  to  conquer :  so  here. 
if  tbey  should  Imve  desired  the  Israelites  to  be  at  peace  with  ll 
Oonaanites,  when  they  first  came  in  and  had  the  land  ;  no,  thi 
wilt  cut  our  throats  in  time;  but  when  tbey  had  conquered  iLci 
now  (Josh.  XV.  <j3)  it  is  said,  they  could  not  do  it ;  had  tbey 
bad  God's  promise  for  it  ?  yes,  and  he  could  make  it  good, 
they  could  not,  bccituse  now  they  had  no  list  to  do  It,  they  wi 
Blothful.  Exod.  Ksiii.  29. 

ReoiOH  2.  Secondly.  Because  it  is  the  strongest  sii 
so  strong  as  the  bonds  of  death  ;  it  is  a  kind  of  spiritual  dei 
(Eph.  V.  14,)  tliough  in  tlic  saints  it  is  not  death  eiemab     1 
it  is  with  the  Lord,  be  reserves  the  best  mercy  till  Ihe  last 
Satan  reserves  the  strongest  Icniptution  till  the  last,  and  ' 
men  it  is  aloth.     Now  it  receives  a  double  strength,  — 


1.  From  the  strength  of  natural  corruption  which  will  remain    . 
when  other  sins  die,  nnd  in  a  greiit  moitsure  in  the  saiota,  wbenX 
the  power  of  ain  is  taken  from  the  saints;  for  taJte  the  best  man 
and  this  remains ;  it  is  the  sickness  of  the  soul  which  will  cleave  I 
to  it.     Hence  as  it  is  with  sick  men,  when  no  mind  to  meat,  yet,  I 
O,  a  little  rest!  it  is  greatest  pain  to  walk,  and  hence  the  great- 
est pleasure  to  lie  etilL     Sickness  binds  a  man  U>  rest,  makes 
Lim  love  his  real :  so  carnal  corruption  to  carnal  rest. 

2.  The  Btrenglli  of  plcofiuro  in  some  lawl'ul  thing ;  for  sloth 
and  sleep's  best  pillow  ia  ever  some  delight  in  lawful  things,  that  y 
ii  the  shadow :  hence,  when  a  man  delights  not  in  gross  evils, 
yet  in  health,  and  peace,  and  freedom  from  dangers  ;  and  hero 
he  wallows,  as  Issachar. 

Reaton  3.  Thirdly.  Because  not  only  so,  but  it  is  the  least 
suapetted  sin.  I  have  known  tbem  that  have  been  gracious,  and 
lonfj  it  haih  been  before  the  Lord  hath  made  them  know  thai 
they  have  bad  this  (much  less  loved  tliis)  sin- 

For,  1.  It  is  but  a  neglect  or  cessation  from  act;  it  is  no  sin 
that  ilolb  openly  war  against  the  soul,  but  lives  within  like  a 

'2.  It  '\i  a  neglect  which  the  best  have,  an  infirmity :  "  All 
b  lumbered  and  slepL" 

3.  The  main  work  is  wrought ;  it  is  not  therefore  any  danger- 
ous infirmity,  men  thinki  and  hence  the  apostle  (Bom.  siii.  II) 
would  have  them  "awake."  Why?  We  shall  be  saved,  might 
they  say,  and  bad  peace  long  ago  ;  but  (saith  he)  "because  your 
t-aJvation  is  nearer." 

4.  Because  be  sees  many  difliculties  before  him  lo  break 
through,  which  unless  God  gave  him  more  strength,  be  doth  not 
eee  that  God  calls  him  unto ;  and  hence  soith,  "  that  there  are 
lions  in  the  way ; "  after  a  long  time  of  profession,  then  God 
pre^nls  greatest  difficulties ;  and  hence  now  aloth  reigns  in  a 
special  manner. 

Section  IV. 
U»t  1.  Hence  see  the  reason  why  many  ChrtstiaoB.  at  their 
first  b^innings,  grow,  and  thrive,  and  altound  in  the  fruits  of 
rigbtoousncss,  but  aAerward  so  poor  and  ragged ;  O,  the  two 
or  three  first  years,  how  frequently  in  prayer,  meditation  I  O, 
what  sorrow  and  i>cace  !  but,  aftiir  this,  now  they  can  find  little 
good  ibey  can  get;  liltle  growth  they  make,  unless  it  be  down- 
ward :  little  life  Ibpy  have,  imd  what  ado  to  keep  it,  or  to  get  a 
gooil  spiritual  meal's  meat !  This  is  the  reason  of  it:  when  they 
first  began,  then  the  enemy  was  out,  and  they  were  up,  and  now 


I 


896 


THE    I'AKABLE   OF 


have  grown  I 
hence  litds  ■ 


I 


they  conquered  aod  hml  the  spoils ;  but  fiini-e,  ihey  hai 
secure,  and  love  to  sleep.  I  say,  love  to  sleep;  and  hence  litdS 
to  be  seen  about  Ihem  but  rags  ;  hence,  (Prov.  vi.  1 1,)  "  Jest  tby 
poverty  come  as  an  armed  man ; "  truly  this  is  it,  and  hence  no 
wonder  you  are  ever  so  full  of  complaints  in  midst  of  mcaiiB; 
where  God  gives  you  matter  of  fullness,  joy,  peace,  everlasting 
glory,  yet  you  find  nothing;  so  that  sometimes  you  think  there 
is  no  grace,  or  are  almost  of  the  mind  that  there  is  no  grace 
to  be  looked  for  in  us ;  if  not,  yet  finding  so  little,  there  is  no 
evidence  for  it.  O,  your  sloth  !  it  is  the  cause;  henee  it  is  you 
marvel  at  the  Lord  he  helps  not.  O,  you  do  not  «wake,  to 
awaken  the  arm  of  the  Lord ;  you  nhall  know,  if  you  follow  on 
to  know  the  Ixii'd ;  but  that  you  do  not ;  and  hence  the  pricks 
and  vexations  you  made  your  peace  with,  and  are  again  vexed 
by  them,  this  is  the  reason  of  it.  0,  therefore,  go  on  in  secret, 
and  say,  I  complain  of  my  sins  i  the  ordinances  and  God  that  I 
seek,  and  have  not,  when  my  heart  should  be  otherwise ;  but,  0. 
it  is  not  because  I  can  not,  but  because  I  care  not ;  it  is  not  be- 
canse  of  the  strength  of  my  enemy  without,  but  because  of  my 
neglect  of  watch  and  diligence  within.  I  know  it  was  a  sin  for 
Fharaoh  to  charge  Israel  with  idleness,  because  he  commanded 
work  without  means  ;  but  is  the  Lord's  work  so?  Look  up  to 
him  for  strength,  he  gives  it  them  that  have  none ;  put  forth  that 
strength  thou  hast,  he  will  accept  thy  will,  but  will  never  allow 
thee  in  thy  sloth,  but  you  shall  to  beggary  at  the  lasL  Hence 
men  "  roast  not  what  they  take  in  hunting,"  (I'rov.  xii.  27,)  after 
ordinances.  O,  there  is  world  there;  never  sh 
earefiil,  but  he  finds  every  Sabbath  sometlung. 

Uta  2.  Hence  we  niay  Icam  the  reason  why  many  ChristiaD^ 
when  the  Lord  begins  to  work  upon  them,  have  many  combalj 
and  sore  conflicts  with  various  temptations,  and  one  corruption 
after  another,  and  scarce  any  breathing  time  wherein  they  are 
freed  from  such ;  and  then  many  strong  cries,  ete.,bnl  afterward 
they  are  freed  from  all, and  even  these  also;  and  they  find  noth- 
ing either  within  or  without  that  greatly  troubles  them  ;  but  they 
go  on  smoothly  in  a  course  of  profession  also,  without  very  much 
ado  with  their  own  hearts  ;  their  consciences  are  at  peace,  ihdr 
distempers  are  at  peace,  and  lie  not  heavy  upon  them  ;  and  they 
think  God  is  at  peace  with  them.  The  reason  is,  because  they 
are  quiel,  and  let  their  sin  and  .Saian  alone,  and  fall  asleep, 
and  hence  they  [their  sin  and  Satan]  let  them  alone.  A  slug- 
gard saith,  '■  There  is  a  Hon  in  the  way,  and  it  is  n  hedge  of 
thorns;"  many  diffieuhies  God  sets  before  him.  Now,  if  a  man 
meets  with  no  liuna,  no  thorns,  pressed  with  no  great  difficuluea 


THE   TEN    VIRGINS.  397 

in  liis  course,  it  is  certain  sloth  has  seized  upon  that  soul,  and  he 
is  carried  away  captive  by  it.  Prov.  xxii.  13.     For  — 

Look  upon  men,  why  should  they  be  quiet  ?  Is  it  because  sin 
and  Satan  are  quite  vanquished,  that  they  have  no  agonies  and 
wrestlings  with  them  ?  the  apostle  denies  that.  Eph.  vi.  1 2.  In- 
deed, while  he  keeps  the  palace,  then  he  is  all  peace,  and  it  is  a 
sign  he  is  entered  again  if  you  have  this  peace :  but  else  Paul 
himself,  and  all  that  are  in  the  field,  arc  opposed,  and  will  have 
fiery  darts ;  and  hence  the  apostle  exhorts  to  "  put  off  the  works 
of  darkness,  and  put  on  the  whole  armor  of  light ; "  why  not 
works  of  light?  Because  then  a  Christian  will  find  many  as- 
saults. Rom.  xiii.  12.  Or  is  it  because  they  arc  men  of  such  a 
refined  faith,  and  such  pure  metal,  that  there  needs  no  knocking, 
nor  melting,  nor  temptations  ?  I  confess  the  Lord  doth  not  see  at 
all  times  the  like  need,  but  gives  his  servants  many  sweet  seasons ; 
but  yet  (1  Pet.  i.  6,  7,  8)  "  they  were  begotten  to  a  lively  hope, 
and  they  did  rejoice  greatly  in  that  hope  ; "  yet  they  had  their 
seasons  of  trials,  "  manifold  temptations,"  etc.  It  may  be  they 
thought.  Did  the  Lord  ever  love  us,  when  such  desertions,  such 
fierce  oppositions  ?  etc.  I  know  the  Lord  may  leave  David  thus, 
(Ps.  XXX.  6,)  but  then  God  was  angry,  and  he  saw  it  before  many 
days.  No,  no,  there  is  both  reason  for  it,  and  need  of  it :  and 
why  are  you  at  peace  now  ?  It  is  because  of  your  sloth  ;  (Jer. 
xlviii.  11,)  "Moab  at  rest;"  and  hence  settled  on  her  lees,  that 
they  neither  feel  nor  know  their  sin,  and  their  scent  is  in  them, 
tliough  none  is  smelt  or  runs  out ;  hence  never  stirred  by  any 
word  they  hear,  nor  by  any  blow  unless  it  be  very  heavy  ;  they 
are  now  at  peace  with  sin,  <leath,  and  hell,  and  are  at  league  with 
them.  Is.  xxviii.  15.  And  hence  as  it  is,  where  there  be  two 
kingdoms  met,  what  is  the  reason  that  there  is  no  hurt  that  the 
one  do  to  the  other  ?  The  reason  is,  because  there  is  a  peace ; 
why  so  ?  Because  war  was  so  troublesome,  and  rest  was*  good : 
so  it  is  here  ;  why  are  men  never  troubled  ?  But  only  because 
they  are  at  peace  with  their  sin ;  and  why  so  ?  Because  rest  is 
gOGKl :  O,  they  love  to  sleep ;  I  shall  never  overcome  it,  or  I  have 
other  work  to  follow,  say  men,  and  hence  they  spiritually  war  no 
more ;  and  hence  Satan  and  sin  are  at  peace ;  this  is  the  guile 
of  men,  they  think  the  main  is  sure ;  they  maintain  a  name  to 
live  before  men,  keep  duties  upon  the  wheels  before  (xod,  and 
have  comfort  often ;  and  though  a  world  of  vanity  is  in  their 
hearts,  yet  it  never  oppresseth  them,  because  they  oppose  not  it, 
and  so  are  quiet. 

VOL.  II.  34 


I 


Section  V. 

Object.  But  ia  not  Christ's  yoke  easj,  and  hia  burden  Ughl^  I 
fuUof  sweetness,  etc? 

Ans,  Tliero  ia  a  life  of  faith,  and  a  life  of  sloth  ;  a  rest  which, 
faith  gives,  and  Cluist  gives  ;  and  a  rest  which  a  man's  awn 
sloth  and  aecurity  gives  ;  but  there  is  a  wide  difference  betwcei^ 
them. 

First.  A  believing  heart  cleaves  to  the  Lord,  and  ^o  finds  rest 
ia  the  Lord,  and  that  with  purpose  and  decree  of  heart,  locleuva 
to  him  in  one  thing  as  well  as  in  another )  the  heart  is 
peace  with  Satan,  and  at  war  with  God,  but  Joined  to  the  Lordfi 
and  stands  armed  with  a  strong  resolution  against  every  tempta-* 
tion  ;  and  hence  peace  with  Christ  ia  maintained,  not  with  sloth  : 
as  Barnabas  (Acts  xi.  23)  "  exhorted  with  full  purpose  of  heart 
to  cleave  lo  the  Lord,  when  he  saw  the  grace  of  God  ; "  seeing 
you  find  such  mercy  from,  him,  O,  cleave  unlo  him  :  hut  now  a 
secure  heart  cleaves  unto  the  Lord  in  some  desires  ;  and  if  he  be 
resolved  of  any  thing,  it  is  only  of  that  which  he  can  do  with 
ease,  and  will  not  bo  what  he  would  be ;  he  would  be  better,  and 
know  the  Lord  more,  and  lliis  quiets  him;  but  he  wilt  not  be 
what  he  would  be,  because  his  compact  and  covenant  of  peace  is 
made  with  another  ;  be  will  be  sluggish  and  secure,  and  not  use 
the  means ;  0,  sleep  is  sweet.  Prov.  xii.  27.  "  The  sluggard 
roasts  not  what  he  took  in  hunting;"  he  will  not  roast  it,  there 
ia  trouble  tliere. 

Second!!/.  A  believing  heart,  or  faith,  finds  and  feels  its  rest 
bjJjouUe  :  "  Unto  the  righteous  there  oriseth  light  out  of  dark- 
ness." Ps.  xixvii.  "  After  you  have  suffered,  God  settle  you." 
1  Pet.  T,  10.  "Not  as  the  world  gives  peace,  give  I  it  unto 
you."  John  xiv.  27.  For  the  life  of  a  Christian  is  a  life  of  failL, 
which  is  a  life  contrary  .to  sense  and -tanflon  I  When  the  Lori, 
kills,  what  doth  he  intend  then  t«  save  me  ?  and  when  he  blinds 
me,  doth  he  intend  to  teach  me  ?  yes,  that  he  doth,  and  by  their 
warfare  they  find  peace.  Hence  Paul,  at  the  end  of  his  life, 
makes  his  triumph,  "  I  have  finished  my  course,"  (2  Tim.  iv. 
6-8 ;)  this  makes  promises  precious  ;  when,  though  a  man  feels 
the  strength  of  sin,  yet  sees  the  Lord  will  suMue  it  i  when  m 
man  finds  the  guilt  of  sin,  yet  sees  the  Lor^  will  pardon  it  for 
his  own  name's  sake.  It  is  a  strange  place ;  (2  Cor.  i.  8,  9,) 
"We  were  oppressed  without  reason;"  why?  "  that  we  might 
not  trust  in  ourselves,"  (why,  was  there  no  way  but  this  ?)  why, 
this  is  the  life  of  faith,  to  find  life  in  death,  peace  in  sorrow.' 
But  a  slothi'ul  heart  finds  not  rest  by  denying  itself,  and  wi 


I 


ow.fl 

i 


THE   TEN   VIRGINS.  899 

through  trouble ;  but  by  pleasing  itself,  and  easing  itself  of 
trouble,  because  it  is  at  league  with  it  One  that  hath  broken 
league  finds  peace  by  war,  and  then  takes  spoils ;  but  another 
e  contrOf  etc. 

1.  A  man  denies  the  power  of  godliness,  that  is  a  burden  ;  his 
slothful  heart  will  not  bear  that,  that  is  too  hot ;  for  the  world 
carries  a  condemned  carriage  of  them ;  and  hence  he  keeps  a 
name  to  live,  and  thereby  hath  peace  with  the  world. 

2.  He  wrestles  not  against  Satan  and  his  lusts,  pursuing  them 
daily,  carries  not  the  sense  and  feeling  of  them ;  and  hence  being 
lukewann,  ^  he  thinks  he  is  rich,  and  wants  nothing,  when  poor, 
and  blind,  and  naked." 

3.  Hence,  not  wrestling  against  sin,  he  feels  not  sin,  and  so 
conscience  is  at  peace  witli  him  ;  "  sin  is  alive  without  the  law." 

4.  Keeping  a  constant  course  of  private  duties,  he  thinks  God 
is  at  peace  also,  and  so  his  peace  gives  him  rest,  and  sloth  makes 
him  make  a  league,  because  he  loves  rest ;  and  hence  we  find 
a  Christian,  most  oppressed  in  times  of  trouble,  many  times  hath 
most  peace,  and  e  contra.  Because  as  it  was  with  Gideon,  he 
had  his  peace  by  trouble,  they  had  their  peace  by  rest  whose  flesh 
he  tore  with  thorns.  Judg.  viii.  7.  O,  therefore,  fear  and  tremble 
at  their  condition./ 

Section  VI. 

Use  3.  Hence  see  the  reason  why  many  a  Christian,  after  he 
hath  seen  and  felt  the  work  of  Grod*s  grace  in  his  heart  and  soul, 
and  hence  hath  been  fllled  with  joy  and  peace  unspeakable,  that 
yet  after  long  pi-ofession  loseth  tlie  sight  of  it,  and  knows  not 
wliether  there  be  any  drachm  of  grace  in  his  heart  or  no ;  and 
consecjuently  hath  no  assurance :  but  ask  him.  Have  you  not 
known  it  ?  Yes,  but  it  is  a  question  whether  ever  it  was  immortal 
seed  or  no,  for  then  it  would  not  die,  as  I  see  it  hath  ;  the  reason 
of  this  is,  a  man  falls  to  a  secure  condition,  fast  asleep,  forgets 
God  and  himself ;  and  hence,  though  there  be  grace,  yet  it  is 
not  exercised,  (Matt.  xxv.  26,)  and  hence  not  seen  at  all,  (2  Pet. 
i.  1,  8,  9,)  and  one  grace  to  another,  and  then  an  open  entrance 
is  made ;  this  makes  calling  sure  ;  if  this  they  do  not,  they  will 
not  see  afar  off;  why?  because  they  forget  the  Lord,  which  is 
one  part  of  security.  Hence  we  shall  find  in  times  of  persecu- 
tion, never  such  assurance  as  then,  (Zech.  xiii.  ult.,)  because 
grace  is  never  so  exercised  as  then ;  and  hence  men  much  in 
prayer  abound  with  much  assurance,  (when  Christ  was  in  his 
agony,  he  prays  more  fervently,)  because  then  a  man  is  watch- 
ful, and  grace  most  exercised ;  when  a  man  dies  in  prayer,  and 


400  THE   PARABLE   OF 

grows  secure,  and  hath  little  exercise  of  grace,  now  it  is  a  qaes- 
tion  whether  there  is  grace  at  all  or  no^  and  hence  when  men 
come  to  sacituuents,  hoW  ofl  are  they  put  to  it  whether  the  Lord 
be  theirs  or  no !  and  hence  when  men  come  to  the  word,  they 
lose  all  comfort,  because  they  know  not  whether  these  promises 
are  theirs  or  no,  because  they  are  asleep,  and  not  waking  wi(h 
the  Lord.  O,  therefore,  lay  no  blame  upon  tlie  Lord,  but  thy- 
self ;  I  have  had  grace,  but  I  have  not  exercised  it ;  I  have  lived 
a  life  of  sloth  and  security ;  had  I  lived  a  life  of  thankfulness, 
prayer,  watchfulness,  and  been  ever  awake,  I  should  have  seen 
my  own  heart,  and  what  the  Lord  hath  done  for  my  sooL 
Here,  here  lies  the  security  of  a  Christian,  not  in  losing  all  grace 
he  had,  but  in  losing  the  exercise  of  it. 

Section  VII. 

Quest  How  shall  I  do  this  ? 

Ans.  1.  Look  that  your  eye  be  single,  that  the  Lord  be  your 
last  end,  and  that  with  an  infinite  love  you  cleave  to  that,  and 
then  the  whole  body  will  be  full  of  light ;  but  if  your  eye  be 
double,  etc.  !Matt.  vi.  24.  A  ship  that  hath  but  one  place  to  go 
to,  will  get  thitherward  in  open  sea  with  every  wind.  Who  is 
so  great  as  the  Lord  ?  who  mmds  thee  but  the  Lord  ?  doth  he 
provide,  protect,  and  pity  thee,  when  thou  seekest  thyself?  will 
he  not  do  it  much  more  when  thou  art  set  for  him  ? 

2.  Consider  the  sweetness  of  this  life.  In  this  life,  (1  Cor. 
XV.  lilt.,)  "  be  ever  abounding  ; "  why  ?  O,  you  know  ^  your  ^ 
labor  shall  not  be  in  vain."  And  what  will  it  be  when  you 
come  to  die  ?  (Is.  xxxviii.  1-3,)  "  Remember  I  have  walked 
with  thee."  And,  2.  After  death,  (Rev.  xiv.  13,)^  it  may  be 
you  account  them  nothing,  but  they  shall  follow  thee ;  do  you 
not  find  bitterness  in  the  end  of  another  life  ?  you  will  find 
your  pillow  hard  enough  before  you  die  ;  O,  therefore,  get  some- 
thing to  make  it  easy. 

3.  Take  heed  of  forgetfulness  of  the  Lord,  for  this  is  the 
reason  why  many  a  man  is  not  ever  up  in  walking  with  the 
Lord,  because  he  forgets  the  Lord  ;  it  is  not  because  he  will 
not,  or  because  he  can  not,  but  he  remembers  not  the  Lord's 
love,  the  glory  of  his  ways,  **  what  an  CN-il  thing  and  bitter  it  is 
to  depart  from  the  Lord."  Ps.  xxii.  11.  **  They  shall  remem- 
ber and  turn."  Jer.  ii.  1,  6.  The  Lord  complains  of  apostiisy, 
"  They  said,  Where  is  the  Lord  ?  I  remember  thee,"  etc.  So  I 
say  to  you,  The  Ix>rd  of  glory  remembers  you  ;  thou  art  written 
on  the  palms  of  his  hand,  and  hke  show  bread  before  the  ark,  so 


THE  TEN   VIRGINS.  401 

thou  dost  ever  stand  before  the  Lord ;  hence  every  moment  he 
is  pardoning,  purging,  and  preserving  and  devising  how  to  do 
thee  good  ;  nay,  he  remembers  thy  love,  prayers,  seekings  after 
him,  nay,  thy  house  and  walls  of  it  where  thou  dwellest :  O, 
therefore,  forget  not  the  Lord,  that  so  you  may  be  ever  seeking 
after  and  cleaving  to  the  Lord. 

Section   VIII. 

Use  4.  Hence  see  the  reason  why  men,  after  long  profession, 
fall  into  many  slothful  opinions,  because  their  hearts  are  sur- 
prised with  this  enemy  of  sloth  first ;  and  it  is  God's  just  judg- 
ment upon  men,  that,  seeing  they  love  their  sleep  and  lazi- 
ness, they  shall  be  lazy  by  rule,  and  so  be  forever  hardened 

•  'a. 

m  it. 

Quest.  What  are  those  slothful  opinions  ? 

Ans,  First,  AVliat  is  this  but  one  to  make  the  law  no  rule  to 
a  Christian's  life  q  as  though  a  Christian  should  be  like  a  man 
at  sea,  and  carried  by  the  wind,  but  he  must  have  no  compass  HT^ 
sail  by  also.  In  these  hist  times  Christ's  kingly  office  is  chiefly 
opiK)sed ;  men  are  glad  of  Christ's  righteousness  and  death  to 
8av<j  them  ;  but  when  he  comes  to  plant  his  laws,  (as  all  conquer- 
ors do  amongst  men,)  they  do  then  shake  them  off,  and  under  a 
color  of  love  to  tlieir  prince,  make  his  laws  no  bonds  to  bind 
them ;  so  these  think  this  is  the  liberty  of  a  Christian,  the  lib- 
erty of  a  prince  to  be  lawless.  2  Pet.  ii.  19. 

Secondly.  That  there  is  no  activity  of  grace  received,  no 
power  to  stir  till  stirred ;  and  therefore  leave  all  upon  Christ, 
they  can  do  nothing ;  if  he  gives  notliing,  they  can  not  help  it ; 
if  he  doth,  then  all  is  well,  etc.  It  is  true,  till  the  Lord  doth 
help  what  can  we  do  ?  But  there  is  an  immutable  assistance  of 
Spirit,  whereby  the  Lord  doth  enable  his  to  act  more  or  less  like 
himself  when  stirred  up  ;  tmd  if  you  tind  none,  because  you  fall 
short  of  Christ,  do  not  tliink  that  the  I^rd  will  be  a  cover  to 
buch  a  cap,  nor  a  pillow  for  a  slothful  heart ;  there  is  a  sickness 
in  the  best,  and  must  l)e  followed,  else  we  die. 

Thirdly.  That  ministers,  must  not.  exhort.  /Why  ?  what  can 
men  do  ?  If  servants  can  not  abide  to  be  spoken  unto  when 
there  is  need,  from  what  can  it  come  but  idleness  ?  What  can 
words  make  better  ?  yes,  the  lord's  wonls  have  a  power  to  help 
or  ruin,  when  you  shall  say,  O  the  exhortations,  O  the  entrea- 
ties I  have  had,  etc. ;  on#j  main  means  of  reconciliation  is  now 
a]x)lished.  2  Cor.  v.  20. 

Fourthly.    That   Chri-Hians  must  gather  no  evidence  from 

84* 


402  TUE   PARABLE    OF 

ganctification  ;  we  shall  find  the  root  of  it  to  be  difficulty,  which 
is  never  sloth's  bedfellow. 

1.  It  is  difficult  to  be  holy  always,  but  there  will  be  many 
weaknesses  and  sins,  etc. 

2.  When  we  do  so,  it  will  be  hard  to  discern  what  holiness  it 
is,  whether  counterfeit  or  not. 

3.  When  we  do  so,  it  is  hard  to  keep  it,  but  you  will  lose  it 
again,  and  be  put  to  further  search,  and  so  off  and  on  :  I  believe 
Christians  make  them  more  difficult  than  indeed  they  are ;  but 
yet  it  is  the  Lord's  way ;  Scripture  is  plain  for  it ;  and,  if  avoid- 
ed because  difficult,  (which  to  many  is  sweet,)  what  is  this  but  an 
invention  of  sloth  ? 

Fifthly.  That  what  a  man  can  not  do  is  always  a  weakness 
I  which  the  Lord  will  pardon.    Sometimes  it  is ;  but  not  here  /  for 
a  man's  chief  sin   may  be  kept  unsubdued  from  this  ground, 
which  sloth  makes  warrantable. 
'        SixUdy.  That  if  once  the  main  be  wrought,  though  he  never 
1  grow  better,  yet  he  is  to  keep  his  peace  and  confidence.     O,  en- 
treat the  Lord  to  keep  your  heads  sound,  (though  hearts  be  slug- 
gish,) so  as  you  may  not  love  and  defend  your  security,  and  then 
go  and  leave  Christ. 

Section  IX. 

Use  5.  Let  this  be  a  warning  to  all  that  there  is  such  an  ene- 
my to  be  slain ;  truly  I  thouglit  if  I  could  have  got  my  heart 
broken,  if  I  could  seek  the  Lord  till  I  had  gotten  a  promise, 
then  I  should  be  well  enough.  O,  no,  there  is  a  slotliful  heart  yet 
continueth ;  and  let  it  be  encouragement  to  war  against  it.  O,  it 
is  the  last  enemy,  and  then  comes  your  crown,  and  then  your 
warfare  is  ended  ;  and  there  do  as  Samson, "  Lord,  help  this  one 
time,  that  I  may  be  avenged  for  ray  two  eyes,"  (Judg.  xvi.  28 ;) 
80  thou  hast  been  made  a  slave  to  it  in  private  duties,  and  God 
hath  neglected  thee  ;  in  public,  at  meetings,  you  have  been  forced 
to  sleep,  that  an  Indian,  it  may  be,  if  he  had  stood  by,  would 
have  jogged  thee ;  tlicrefore  pray,  O  help.  Lord,  this  one  time 
(though  I  die)  against  this  one  enemy ;  thus  Paul,  1  Cor.  ix.  nit. 
Is  an  immortal  crown  notliing  ?  will  it  be  no  sorrow  to  you,  when 
you  awake,  to  lose  eternal  rest  in  God  for  a  little  rest  in  thy 
sloth  ?  O,  tlierefore,  beat  down  thy  body  ;  it  is  the  last,  hence 
the  worst  enemy  ;  say,  (as  Judg.  ix.  54,)  AVliat,  shall  I  fall  by  a 
woman  ?  Shall  I  fall  by  the  worst  ?  Why  did  I  oppose  lust  and 
pride?  O,  because  vile;  why,  this  is  worse;  it  is  the  last,  and 
hence  Christ  hates  it  most ;  and  hath  he  given  strength  against 
any  sin,  and  will  he  not  against  this  ?  O,  therefore,  pray  God 
that  you  fall  not  here. 


.1 


THE  TEN   VIRGINS.  403 

CHAPTER  IV. 

CBBISrS  ABSENCE  THE  CAUSE   OF  SECUBTTT  IN  HIS  CHUBCHES. 

Section  I. 

Ohserv.  4.  That  Christ's  absence,  or  tanying  long  from  the 
churches,  is  an  occasion  (through  man's  corruption)  of  all  se- 
curity in  the  churches. 

While  Christ  delays,  the  bride  sleepeth  ;  look  as  it  was  with 
the  Israelites,  when  Moses  went  first  from  them  up  to  the  mount, 
they  had  no  speech  of  making  a  calf;  but  when  he  staid  long 
from  them,  now  they  make  it,  and  make  merry  with  it ;  so  it  is 
here.  Exod.  xxxii.  1.  The  holy  apostle  notes  this  to  be  in  the  last 
dajrs ;  (2  Pet.  iii.  3, 4,)  '*  Men  shall  say.  Where  is  the  promise  of 
his  coming  ?  all  things  remain  as  they  were ;  "  and  hence  scoffers 
(it  may  be  with  the  tongue)  at  least  in  the  heart,  and  so 
^walking  after  their  own  lusts;"  hence  (Matt.  xxiv.  49)  you 
see  an  evil  servant  smite  his  fellow-servants ;  (what  is  the  reason 
of  divisions  between  men  ?)  one  smites  with  the  tongue,  the 
other  with  the  hand,  and  the  other  suffers ;  Q^  and  to  eat  and 
drink  with  the  drunken  ; ")  it  is  a  sign  of  a  secure  man,  when 
(though  he  falls  not  into  a  profane  course,  but)  he  can  bear 
ivith  it  in  others,  to  sit  by  and  see  others  sin  without  check ; 
what  is  the  cause  of  this  ?  '*  he  saith  (not  with  his  tongue,  but) 
in  his  heart.  My  Lord  delays  his  coming."  The  very  scope 
of  the  parable  is  to  show  the  sin  of  men  herein,  and  to  prevent 
it  by  watchfulness. 

Section   II. 

Quest.  How  and  why  doth  this  occasion  and  breed  security  ? 

Ans,  1.  In  that  Christ's  absence  from  the  world  makes  him 
to  be  much  forgotten  in  the  world,  (out  of  sight  out  of  mind,) 
especially  at  those  times  when  men  are  ready  to  be  overcome  by 
sloth ;  now  forgetfulness  of  God  is  the  beginning  of  all  the 
deepest  security  that  can  fall  upon  men,  (Deut.  xxxii.  18- 
20 ;)  whence  the  Lord  saith,  ^'  I  will  hide  my  face  from  them,  so 
as  they  shall  not  see  me ;  but  I  will  see  them,  and  what  their 
end  shall  be  ;  "  and  hence  this  is  made  the  1>eginning  of  return- 
ing to  the  Lord.  Ps.  xxii.  27,  28,  "^  All  nations  sludl  rememlier 
and  turn,  for  the  kingdom  is  the  LordV." 

Secondly,  Because  the  absence  of  Christ  keeps  those  things 
from  being  seen  which  should  awaken,  and  whiirh  sensibly  do 
awaken;    that  as   it   is  within  the  night,  when  there  is  little 


404  THE   PARABLE   OF 

noise,  and  darkness  overspreads  all  things,  it  is  hard  now  to  be 
kept  from  sleep,  when  the  curtains  are  drawn ;  so  while  Christ  is 
absent,  it  is  a  kind  of  night,  (his  coming  is  called  ^  the  day/' 
and  "the  day  of  the  Lord,")  because  the  things  of  the  Lord 
are  hid  from  men ;  and  those  are  these  two  chiefly. 

»1.  The  terror  of  the  Lord  and  the  wrath  to  come  /why  did 
men  sleep  all  the  sermon  long  (which  lasted  one  hundred  and 
twenty  years)  when  Noah  preached  ?  Because  they  knew  not 
of  the  flood  ;/*  so  shall  it  be  in  the  day  of  Christ's  coming,"  men 
know  not  what  wrath  is  :  the  thought  of  this  keeps  Paul's  eye 
waking.  2  Cor.  v.  9-12. 

2.  The  exceeding  riches  and  weight  of  glory  that  shall  crown 
all  the  sainti) ;  hence  all  the  faithful  have  been  abundant  both  in 
doing  and  suffering  for  the  Lord.  2  Cor.  iv.  "  It  is  not  worthy 
the  glory  which  shall  be  revealed."  Hence,  (Heb.  x.  34,)  "  They 
took  joyfully  the  spoiling  of  their  goods,"  because  they  had  **  in 
heaven  a  more  abiding  substance  ; "  they  overlooked  all  things 
here  when  they  saw  that.  When  these  two  things  are  seen 
(which  are  tlie  last  things  that  shall  continue)  it  would  awaken  ; 
but  painted  fire  and  a  painted  kingdom  never  draw  a  man's 
heart  much ;  so  neitlicr  do  these  work  upon  securelings ;  or  if 
they  do  see  them,  tliey  soon  are  hid  from  them  again,  their  light 
decaying,  being  not  like  tlie  morning  but  declining  sun  ;  and 
though  the  saints  do  see  them,  yet  they  are  very  apt  to  lose 
(for  a  time)  the  sight  of  them,  especially  if  the  Lord  tarrieth  ; 
and  hence  (Heb.  x.)  they  had  need  of  patience ;  but  "  when  the 
day  comes,  who  can  sleep  ?  " 

Thirdly,  In  regard  of  his  absence,  do  the  things  of  the  world 
present  and  keep  tlndr  glory  before  the  eyes  of  men  ;  for  what 
.  is  the  reason  that  worldly  things  (which  men  in  their  judgments 
say  are  vain)  yet  they  are  of  such  price  with  men  ?  It  is  with 
'  them  as  it  is  with  glowworms  and  stars  that  keep  their  shin- 
ing, and  are  very  glorious  because  the  sun  is  set ;  so  Christ  is 
hid  in  his  glory,  and  whilst  men  are  led  more  by  sense  than 
by  faith,  ukmi  dote  upon  these  things ;  they  know  nothing  more 
vain,  yet  nothing  more  glorious.  When  Christ  comes,  a  man 
shall  sec;  all  the  world,  the  honor,  comforts,  wealth,  crowns,  great- 
ness of  it  buried  b(;fore  his  eyes ;  and  when  an  end  of  these 
things  shall  be  seen,  now  the  Lord  will  be  precious ;  as  doubt- 
less when  they  saw  the  ark  floating  upon  the  water,  happy  are 
they  that  are  there,  might  they  say  ;  and  hence  (Mai.  iii.  ult.) 
those  that  said,  "  The  proud  were  hapj)y,"  what  was  the  reason 
of  it  but  because  of  this,  "  The  day  of  the  Lord  was  not  yet 
come  to  make  up  his  jewels "  ?     Now,  when  once  the  eye  is 


THE  TEN   VIRGINS.  405 

bewitched  with  the  glory  of  the  world,  nothing  causeth  security 
sooner ;  as  strange  fancies  in  the  head  work  a  man  fast  asleep. 
Ps.  Ixxiii.  AVhen  David  beheld  the  prosperity  of  the  wicked, 
he  began  to  dislike  all  religion,  and  to  account  it  simplicity  to  be 
holy,  until  at  last  he  saw  the  end  of  these  things. 

Fourthly.  Because  in  Christ's  absence  men  feel  not  the  evil  of 
sin  which  doth  befall  them  in  their  security,  nor  yet  the  evil  of 
their  own  hearts  ;  for  if  men  should  be  presently  punished,  and 
smitten  by  some  revenging  invisible  hand  of  God  upon  them 
after  every  sin,  and  as  soon  as  first  they  begin  to  sleep,  you 
should  never  see  the  heart  secure ;  and  hence  the  devils  live  in 
Iiorrors  daily,  in  apprehension  of  the  judgment  of  the  great  day ; 
thus  it  will  be  at  Christ's  coming,  '*  then  the  secret  things  of 
darkness  shall  be  brought  to  light ; "  but  now  is  a  time  of  for- 
bearance ;  hence  a  carnal  heart  is  set  to  do  wickedly,  and  to  go 
on  securely.  Eccles.  viii.  11. 

Fifthly.  Because,  while  Christ  is  absent,  conscience  lies  still 
most  commonly,  and  seldom  is  thoroughly  awake,  and  hence  a 
man  sleeps ;  for  conscience  is  the  Lord's  witness,  accuser,  and 
notary ;  now  the  witness  then  speaks  most  fully  and  clearly  when 
the  judge  is  come.  Now,  however,  Grod  doth  awaken  some  men's 
consciences  thoroughly  in  this  hfe,  yet  it  is  not  universal,  but 
in  a  few,  to  be  thoroughly  awakened,  and  hence  men  are  very 
secure;  (Is.  xxxiii.  14,)  ''Who  shall  dwell  with  everlasting 
burning,"  etc.  ? 

Section  HL 

V$e  1.  Hence  we  see  the  vileness  of  the  hearts  of  men,  that 
Christ's  absence  (which  time  is  given  to  us  to  make  us  watch) 
should  make  us  secure ;  that  men  should  turn  day  into  night,  a 
day  of  forbearance  into  a  night  of  forgetfulness ;  for  if  the  Lord 
should  not  delay  his  coming,  how  many  thousands  would  be  swept 
away  before  any  peace  made  with  God,  or  before  any  work  fin- 
islied  for  God !  Now  he  in  pity  gives  such  days,  delays  his  com- 
ing for  this  end ;  and  do  we  thus  requite  the  Lord  ?  2  Pet.  iii.  9. 
Ciirist  himself  doth  his  work  while  it  is  light ;  '*  The  night  Com- 
eth wherein  no  man  can  work."  John  xii.  35,  39.  Now,  what  a 
crossing  of  the  Lord  is  this !  If  he  should  come,  thou  shouldst 
be  consumed  by  him ;  and  if  he  doth  not  come,  you  will  grow 
secui-e  before  him. 

Use  2.  Hence  see  the  reason  why  the  hearts  of  men  are  so 
secure  in  times  of  health  and  peace,  but  they  cry  out  and  look 
about  them  in  times  of  sickness,  and  when  the  approach  of  death 
is  near,  because  Christ  now  begins  to  come,  and  Christ's  pres- 


406  THE    TARABLE    OF 

ence  is  near  in  great  terror,  and  severity,  and  glory  ;  now  the 
soul  begins  to  see  Christ,  and  how  he  must  shortly  stand  naked 
alone,  stripped  of  all  comforts  and  friends,  before  an  all-seeing 
Grod ;  and  now  they  look  about  for  evidence ;  but  before,  the 
Lord  would  not  come  as  yet,  he  delays  his  coming ;  I  may  live 
many  years,  and  provide  thus  and  thus  for  my  children,  etc  O, 
men  complain  of  secure,  careless  hearts ;  and  the  cause  is  this, 
they  see  not  this  day  a-coming. 

Hence  see  one  special  way  toT  prevent  and  remove  security 
when  it  is  fallt^n  upon  the  hearts  of  any,  and  that  is  by  daily 
setting  before  you  the  coming  of  the  Lord  ;  the  apostles  penned 
this,  and  saints  believe  this.  1  Thess.  i,  ult,  I  am  persuaded 
some  men  have  had  in  their  dreams  the  visions  of  the  Almighty, 
of  which  Job  speaks,  and  have  been  awakened  in  terror  and  fear, 
even  with  the  dream  of  it ;  but  how  would  this  awaken  if  seen 
and  beheld  whilst  indeed  you  are  awake  ?  Many  monkish  spir- 
its have  been  much  awakened,  in  their  superstitious  way,  by  this ; 
but  the  spirit  of  a  Paul  will  be  much  more ;  for  by  this  means 
he  awakened  all  the  world  to  look  about  them.  2  Cor.  v.  11. 
And  for  himself,  this  did  make  him  exercise  himself;  (Acta 
xxiv.  15,  IG;)  so  it  will  be  with  you;  you  will  not  only  be 
awake  yourselves,  but  keep  all  awake  about  you ;  and  this  is  not 
legal  neither  thus  to  do.  It  is  certain,  if  you  complain  of  se- 
curity, I  dare  complain  against  you,  that  this  is  the  cause ;  you 
look  upon  the  coming  of  the  Lord  as  a  long  time  off,  and  see  it 
not  daily ;  it  converted  some  in  scofRng  Athens  to  the  faith ; 
much  more  (if  converted)  doth  it  awaken.  Let  us,  therefore, 
commend  three  things  to  you. 

Section  IV. 

\  Mr§iM  Make  the  coming  of  the  Lord  real,  see  it  real,  and  set 
'  it  really  (as  it  shall  be)  before  your  eyes ;  (Heb.  ix.  tilL)  "  To 
them  that  look  for  him,"  etc.  Why  do  not  men  look  for  him  ? 
Truly,  very  few  do  look  for  him  really ;  it  is  only  a  report,  a 
noise  with  many  men;  where  there  is  the  power  of  grace,  it 
presents  things  as  they  are,  which  shall  be  so ;  "  Faith  is  the 
{  substance  of  things  not  seen,"  it  puts  them  in  their  being  /  "  it 
IS  me  evidence  of  things  not  seen,"  for  otherwise  it  will  never 
work  upon  you.  Especially  think  on  these  four  things  at  that 
day :  — 

1.  The  consuming  of  all  things  here  in  the  world,  which  your 
hearts  are  so  ready  to  dote  upon,  and  of  all  carnal  and  fleshly 
excellencies  which  you  trust  unto ;  (2  Pet.  iii.  11,)  **  Seeing  these 


TUE   TEN    VIRGINS.  407 

things  shall  be  consumed,  what  manner  of  persons  ought  we  to 
be  ? "  If  a  man  that  is  to  make  a  sea  voyage  did  know  that 
wlmtever  he  brought  to  shore,  besides  gold  and  pearb,  should  be 
consumed  as  soon  as  he  comes  to  shore,  he  would  not  freight  his 
ship  with  those  things :  if  men  were  assured,  Here  is  a  house 
where  you  and  yours  shall  be  burned,  they  would  set  it  else- 
where ;  men  come  from  one  country  to  another,  because  sin  will 
consume. 

2.  The  amazing  glory  of  Christ  Jesus,  (when  Christ  shall 
come  as  a  deliverer  to  refresh  thy  sad  heart  and  all  his  saints  at 
that  day :)  look  upon  Christ  as  sitting  on  the  clouds  of  fire,  rais- 
ing the  dead ;  then  them  that  are  alive,  changed  in  the  twin- 
kling of  an  eye,  coming  with  all  his  angels,  heaven  left  empty 
of  them,  and  saints  sitting  at  his  right  hand,  shining  like  the 
sun,  so  that  all  the  world  shall  stand  amazed  at  them  ;  and  then, 
when  judgment  is  done,  up  they  go  to  heaven  (the  third  heaven) 
with  a  shout,  and  so  be  ever  with  the  Lord.     And  then,  —       

3.  Consider  the  fierce  wrath  upon  reprobates,  who  shall  risp 
like  toads  coming  out  of  their  holes  in  winter  time,  standing  be- 
fore Christ's  tribunal,  crying  out  of  the  day  that  ever  they  were 
l>om,  and  receiving  their  final  doom ;  imagine  the  silence  while 
the  Lord  is  pronouncing  the  sentence,  and,  when  pat^t,  a  cry ; 
and  then  Christ  to  depart,  and  shut  up  himself  in  heaven  with 
his  saints,  the  reprobate  never  to  see  him  nor  his  face  any  more : 
are  these  things  tales,  fables,  notions  ?  if  they  be,  blot  out  the 
Scripture ;  but  if  real,  O,  then,  who  can  but  awake  ?  If  God 
intends  mercy  to  you,  the  thoughts  of  these  things  will  awalie 
you,  you  shall  see  them  really  ;  if  not,  they  shjdl  awaken  you 
by  feeling  of  them. 

4.  Consider  how  many  will  be  found  too  light  at  that  day. 
Secondly,  Make  this  day  present:  optic  glasses  will  take  within  \ 

them  the  present  image  of  things  afar  off;  a  mud  w^all  can  not 
give  the  form  of  them ;  so,  by  faith,  look  at  these  things  that  be 
to  come  as  near ;  for  if  we  see  really  the  I^ord's  coming,  but 
we  look  upon  it  as  a  thing  that  is  afar  off,  it  will  not  affect :  now 
a  thing  may  be  present  to  faith  which  is  not  to  sense  ;  it  may  be 
the  last  and  great  coming  of  the  Lord  is  not  very  nigh,  (although 
we  are  doubtless  in  the  last  times,)  but  the  beginning  of  this,  thy 
petty  sessions  before  that  general  assize,  may  be  nigh.  O,  there- 1 
fore,  make  it  present. 

Q^iest,  riow  shall  we  make  it  present? 

Ans.  1.  By  pondering  that  speech  of  Christ  sjwken  to  that 
end,  (Matt.  xxiv.  44,)  "  In  an  hour  ye  think  not  of,  he  comes ;  ** 
so  either  thy  time  is  when  thou  thinkest  it  is  nigh,  and  then  you 


408'  TUE   PARABLE   OF 

attain  the  thing,  or  when  far  off;  why,  then  is  the  time,  and  that 
he  will  not  come  presently  is  more  than  jou  can  saj ;  you  see 
with  wrong  eyes,  and  wrong  the  Lord's  patience. 

2.  By  comparing  the  present  time  with  eternity  to  come ;  for 
look  as  it  is  with  base  and  little  things,  look  upon  them  in  them- 
selres,  they  are  not  base,  but  compared  with  things  excellent,  as 
the  prophet  showeth,  (Is.  xL  17 ;)  so  the  time  of  this  life,  grant 
it  be  never  so  long,  look  upon  itself,  it  is  long,  but  compared  with 
eternity  it  is  exceeding  short :  set  a  prick  alone,  and  you  may 
perceive  it,  but  when  made  at  the  beginning  of  a  line  it  is  scarce- 
ly perceptible.  This  time  of  life  upon  which  we  sit  is  but  a 
point  of  eternity :  O,  eternity  will  amaze  you,  and  make  this 
time  short,  yea,  nothing.  Moses  hence  "  forsook  Pharaoh's  hon- 
or," because  "  of  the  pleasures  of  sin  for  a  season  ; "  and  Paul 
calls  "  afflictions  short,"  when  he  saw  "  the  eternal  glory  which 
should  be  revealed."  O  that  you  could  think  this  time  to  be  as 
the  delivery  of  a  child,  by  many  pangs,  into  the  world  !  so  you, 
by  many  sorrows,  are  passing  a  short  passage  to  eternity. 

3.  By  making  earthly  things  nothing,  or  not  as  great  things. 
A  man's  friend  is  nigh  to  him,  but  there  be  trees  and  hills  be- 
tween tliem ;  and  if  these  were  down,  or  he  could  get  above 
tliem,  he  would  easily  see  and  say,  O,  I  see  him  coming ;  he  is 

leven  at  the  door.  James  v.  8.  So  Christ  is  nigh  unto  us,  and 
we  to  him  ;  but  the  things  of  the  world,  mountains,  and  hilL«!, 
and  cattle,  and  ground,  this  and  that  stands  between  this  and  our 
sight,  that  we  can  not  see  the  Lord.  These  things  are  so  great, 
that  the  Ix)rd  is  little,  that,  though  near,  we  can  not  see  him ; 
now,  when  God  cuts  down  these  things  at  sickness,  or  when  wc 
can  get  above  the  world,  now  we  can  see  them  while  we  look  at 
^them  as  they  are.  2  Cor.  iv. ;  Prov.  xviii.  1.  "The  rich  mans 
wealth  is  a  tower  in  his  conceit,"  (all  things  are  swayed  by  con- 
ceit;) pull  down  that,  now  you  make  all  naked  before  you  to  see 
the  Lord  nigh. 

Thirdly,  Do  thus  daily,  else  you  will  grow  secure  by  little  and 
little.  O  that  I  could  prevail  with  you  to  set  before  you  once  a 
day  this  time !  how  would  it  keep  your  hearts  from  dreaming 
and  doting  upon  these  things  :  L  When  any  sorrow,  that  day 
will  refresh  ;  2.  When  any  duty  done,  that  day  will  recompense ; 
3.  When  in  want,  yet  full  at  that  day ;  4.  When  in  misery  now, 
blessed  then.  When  a  man  is  ready  with  light  and  lamp  at  all 
watches  of  the  night,  O,  blessed  then!  you  can  hardly  keep  from 
security  and  carelessness  by  this,  how  will  you  then  do  without 
it  ?  you  will  die  in  security. 


THE   TEN   VIRGINS.  409 

Section  V. 

Use  4.  Let  this  be  a  warning  to  all  those  who  have  passed  the 
first  age  of  their  Christian  life :  after  jou  have  waited  long  and 
tarried  for  the  bridegroom,  take  heed  of  security,  and  think  this 
may  occasion  it,  viz.,  the  bridegroom's  delay.  In  the  first  heat 
of  your  youthful  affections,  there  is  not  that  danger  then  as  now, 
lest  you  grow  decrepit,  passive,  and  dull ;  and  therefore  think, 
TVliatever  else  I  do,  I  will  be  sure  to  keep  this  door ;  it  shall 
not  come  in  here  ;  and  yet  do  we  not  see  men  fall  here?  One 
would  think  it  should  not  be  so  in  these  times,  when  God  calls 
so  many  of  his  servants  to  heaven  to  him,  and  is  hacking  at  so 
many  posts  and  pillars  of  this  tabernacle,  especially  considering, 
withal,  that  it  is  no  time  to  seek  great  things  to  yourselves. 
"  Thou  shalt  have  thy  life  for  a  prey,"  as  he  said  to  Baruch. 
Who  is  it  that  thinks  it  long  to  death  that  is  within  a  day's  walk 
of  his  grave  ?  O,  if  you  have  your  life,  you  are  well ;  you  may 
be  glad  of  a  place  to  die  in. 


CHAPTER  V. 

OF  CHRISrS  AWAKENING  CRY  BEFORE  HIS  COMING. 

Ven«  &>9.  And  at  midnight  there  wm  a  cry  made,  Behold  the  brideitroom  conieth  : 
fto  ye  liirth  to  meet  him.  TImh  all  those  virfrins  arom  arid  trimmed  their  lampii.  And  the 
fttolMh  Mid  unto  the  wiee.  Give  us  of  your  oil,  for  our  lamps  are  gone  ouL  But  the  wfaw 
aiiawered,  Mving,  Not  so,  leet  there  be  not  enough  for  us  ana  you }  but  |0  ye  rather  to  them 
that  sell,  and  buy  for  yourselves. 

Section  I. 

In  these  words  is  set  down  the  preparation  made  some  time 
before  the  bridegroom's  coming ;  and  that  is  by  a  "  cry "  that 
"  the  bridegroom  cometh  ; "  and  therefore  the  churches  should 
meet  him.     This  is  amplified  from  two  things  chiefly  :  — 

First.  The  time  when  this  cry  was  made,  and  that  was  at 
"  midnight." 

Secondly.  The  effect  that  this  cry  took  upon  the  virgins,  from 
ver.  8  to  10. 

What  should  be  meant  by  this  cry  is  disputed  of  by  some. 
Some  think  by  it  is  meant  the  descending  of  Christ  from  heaven 
with  a  shout,  the  voice  of  the  archangel  and  trump  of  Go<l,  (1 
Thess.  iv.  ult.,)  which  I  do  not  wholly  exclude  because  there 
shall  be  such  a  clamor  before  the  Lord  comes,  as  at  the  giving 
uf  the  law  ;  so  at  the  time  when  the  world  shall  be  judged  by 
VOL.  II.  35 


410  TUE   PARABLE   OF 

the  law  ;  so  this  circumstance  is  added  (as  Pareus  and  others  in- 
terpret) in  regard  of  the  parable,  which  speaks  of  Christ's  com- 
ing under  the  similitude  of  a  wedding  solemnized  in  the  night- 
time, according  to  the  custom  of  those  times,  who,  when  they 
come  forth  out  of  their  several  houses  to  meet  one  another,  a  cry 
and  noise  is  made,  '*  the  bridegroom  oometli."    ^ow,  — 

Quest,  ^\llai  is  meant  hj  the  coming  of  the  Lord,  the  bride- 
groom? 

Aru.  The  coming  of  Christ,  principally  here  meant,  is  that 
coming  of  Christ  either  to  general  or  particular  judgment  in  the 
latter  ages  of  the  world.  Then,  for  when  (2  Thess.  ii.  1,  2) 
they  thought  the  coming  of  Christ  was  near,  so  saith  he,  not  till 
antichrist  is  revealed  and  destroyed ;  therefore,  when  antichrist 
is  discovered  and  destroyed,  and  churches  upon  this  refined,  now 
there  remaining  no  more  to  be  done  in  this  world  but  Christ's 
coming,  all  promises  being  fulfilled  except  that,  so  that  they  live 
in  expectation  of  that ;  Christ  staying  and  not  coming  so  soon, 
churches  grow  secure ;  yet  before  the  Lord  comes  to  either  judg- 
ment he  hath  his  cry ;  yet  here  is  to  be  meant  the  coming  of 
Christ  at  other  times  of  the  church  when  they  shall  be  virgins  ; 
and  hence  a  command  to  watch,  that  concerns  and  binds  all  to  be 
ready  against  tlie  coming  of  Christ,  whether  to  general  or  par- 
ticuhir  judgment  at  death,  or  any  other  coming  of  the  Lord  in 
this  life,  either  in  special  mercy  to  his  people,  or  in  terror  to 
hypocrites.  Luke  xviii.  Christ's  coming  to  hear  prayers,  jind  to 
avenge  himself  of  his  church's  enemies,  is  a  coming.  When  the 
Jews  shall  be  called,  and  antichrist  destroyed,  (2  Thess.  ii.,)  it  is 
called  Christ's  coming.  So  the  sum  is  this :  look  as  before  the 
bridegroom  meets  the  bride,  and  cry  is  made  to  awaken  them  to 
come  to  meet  him,  so,  before  Christ  comes  to  his  secure  churches 
to  take  his  people  to  nearer  fellowship  with  himself  in  this  life, 
or  at  death,  or  at  judgment,  Christ  hath  his  cry  to  awaken  them. 

Section  IL 

Ohserv.  1.  That  before  Christ's  coming  to  secure  his  churches, 
the  Lonl  will  send  forth  his  cry  to  awaken  these  churches,  to 
give  warning  of,  and  to  make  them  ready  for  his  coming ;  his 
coming  eitlior  at  tlie  last  day,  or  at  death,  or  in  this  life,  to  take 
them  into  nearer  fellowship  with  himself. 

It  is  true,  Christ's  coming  is  at  midnight,  at  a  time  when  one 
would  think  he  would  not  come ;  but  yet  at  midnight  there  is  this 
cry,  which  prepares  and  goes  before  his  coming. 

Quest,  What  is  this  cry  ? 


THE   TEN   VIRGIN8.  411 

Ans,  It  is  not  a  still  voice,  but  a  loud  cry,  which  hath  its  effect 
for  which  Grod  sends  it.  Now,  we  shall  find  in  Scripture  there 
are  two  ways  by  which  Grod  doth  usually  awaken  a  secure 
sinner. 

First,  The  cry  of  the  word. 

Secondly.  The  voice  or  cry  of  the  rod.  So  this  cry  of  Christ 
ia,— 

First,  Sometimes  the  cry  of  the  word  ;  for  thus  John  (Is.  xl.  v 
3)  is  called  a  crier,  and  Prov.  i.  24  ;  Zech.  vii.  7,  13.  And  this 
is  the  first  course  Grod  takes  to  awaken,  by  giving  the  first  honor 
to  the  word ;  this  is  mercy  to  see  if  that  will  do  it.  Now,  it  is 
not  every  word  that  will  or  can  awaken  ;  for  many  times  it  makes 
men  more  secure,  (as  some  can  sleep  best  by  the  noise  of  many 
waters.)  Is.  vi.  9.  When  the  Lord  sent  to  fat  them,  he  sent 
Isaiah  to  preach  to  them  ;  however,  in  itself  it  is  a  cry  of  Christ ; 
and  seldom  doth  he  come  but  he  gives  warning  by  his  servants, 
the  prophets ;  but  when  it  doth  awaken,  there  are  these  partic- 
ulars in  it  that  it  may  awaken. 

1.  It  is  a  word  of  majesty  and  glory  in  respect  of  those  that 
bring  it,  (Judg.  ii.  1,)  one  that  preached  to  them,  (he  was  no 
angel  from  heaven,  for  it  is  not  said  he  came  from  heaven,  but 
from  Gilgal  to  Bochim,)  why  is  he  called  an  angel  ?  because  of 
that  majesty  wherewith  God  clothed  him,  when  he  came  to  awake 
them ;  for  they  had  made  a  league  with  the  Canaanites,  and  they 
began  to  vex  them,  it  seems,  and  he  comes  to  inform  them  they 
should  do  so  still ;  and  God  set  on  this  with  majesty  upon  their 
hearts,  and  hence  they*  fell  to  weeping ;  and  this  is  usual  with 
the  Lord,  wherein  he  hath  a  time  when  he  will  awaken  men  to 
purpose,  he  puts  a  spirit  of  glory  and  majesty  upon  his  servants 
more  than  usually,  that  the  most  secure  shall  see  more  than  a 
man ;  they  shall  see  the  Spirit  of  glory  sparkling,  and  shining 
through  such  lanterns  ;  as  when  Grod  intends  to  harden  a  man  in 
security,  or  leave  him  for  a  time,  then  he  shall  despise  the  mes- 
sengers of  God,  and  see  no  more  but  men,  and  shall  have  strange 
opinions  of  them ;  and  hence,  (Rev.  xi.,)  when  witnesses  are 
raised  up  again  to  confound  antichristian  doctrines,  the  Spirit  of 
life  from  God  entered  into  them,  that  great  fear  and  awe  fell  nj)on 
all  that  saw  them ;  such  light  shall  shine  through  these  curtains, 
that  men  shall  not  sleep. 

Secondly.  It  is  a  word  of  discovery,  and  that  of  some  secret, 
hidden  vein  of  sin,  which  men  never  knew  before ;  for  when  a 
man  is  once  grown  secure,  it  is  wonderful  to  see  that  torture  that 
lies  upon  a  man's  spirit,  a  most  pal]>able  and  plain  sin,  which 
may  be  smcUed  and  felt,  yet  it  is  not  felt  by  himself,  like  him 


412  THE  PARABLE   OF 

that  sleeps  when  the  ship  is  sinking,  he  knows  it  not ;  now  when 
the  Lord  doth  awaken,  he  doth  it  by  such  a  discovery,  and  this 
makes  tliem  look  about  them,  (Hag.  i.  6-9,  12,)  "  because  of  my 
house,  which  is  waste." 

Tliirdly.  It  is  a  word  of  terror,  that  bums  as  well  as  shines, 
that  so  they  may  indeed  be  awakened ;  for  though  "  Stephen's 
face  shines  like  an  angel,"  and  he  singles  them  out, "  O  ye  stiff- 
necked,"  yet  the  terror  of  Grod  not  faUing  upon  them,  they  are 
secure  still ;  but  now  the  Lord  makes  his  word  full  of  terror,  it 
awakens  them.  1  Sam.  xii.  They  would  have  a  king;  they 
were  told  of  their  sorrows  ;  and  hence,  "  they  feared  the  Lord 
and  Samuel ; "  and  now  were  awakened  to  see  that  which  they 
never  saw ;  Grod  helped  forward  the  terror  of  expiating  of  some 
outward  misery. 

Fourthly.  A  word  of  power  to  awaken  some  or  other  among 
the  churches,  and  this  makes  all  the  rest  to  look  about  them,  as 
usually  when  the  word  comes  with  never  such  terror  and  majesty, 
we  shall  see  men  faU  asleep  again,  without  they  see  the  effect  of 
it  in  some,  and  one  or  two  will  awaken  all  the  rest ;  like  some 
that  are  asleep,  when  they  see  others  up.  What  do  I  here  ?  Is.  xl. 
The  Lord  shows  how  he  comforts  his  people ;  first  it  is  by  the 
crier ;  and  then  (ver.  9,  10)  it  is  by  Jerusalem :  when  Samaria 
generally  received  the  word,  then  Simon  also  believed ;  when 
the  Jew  begins  to  look  toward  the  Lord,  ten  men  shall  take  hold 
of  their  skirts,  and  say,  "  The  Lord  is  with  you."  Zech.  viii.  23. 
Sometimes  this  is  the  cry  before  Christ's  coming,  and  yet  men 
may  shake  off  their  fears,  despise  the  light :  hence  the  Lord  hath 
a  second  cry,  and  that  is. 


Section  m. 

Secondly.  The  cry  of  the  rod ;  for  there  is  a  loud  voice  in 
every  rod,  which  many  times  those  that  are  most  secure  must 
and  shall  hear.  Ps.  ii.  5.  "  He  shall  speak  to  them  in  his  wrath," 
Micah  vi.  9.  Now,  what  are  these  ?  (I  speak  not  to  secure  per- 
sons alone  ;  we  know  how  the  Lord  doth  exercise  them,  but  how 
he  speaks  to  secure  churches  ;)  sometimes  he  hath  lesser  blows  ; 
but  he  that  is  not  awakened  by  the  word  and  the  cry  of  that  is 
seldom  awakened  by  the  cry  of  smaller  evils ;  he  may  be 
startled,  but  seeing  his  pill  is  still  soft,  he  must  bear  it,  and  can- 
not amend  it ;  he  sleeps  again.  Now,  the  things  whereby  the 
Lord  doth  and  will  awaken  are  two  :  — 

First.  By  bringing  churches  into  great  extremities  and  dis- 
tress, that  they  know  not  what  to  do,  scattering  them  one  from 


THE   TEN   VIRGINS.  413 

another  in  woods,  where  they  know  not  what  to  do  for  bread. 
Judg.  vi.,  the  Midianites  prevailed  against  them  seven  years, 
until  they  fled  to  dens  like  beasts  hunted  up  and  down  ;  and  at 
last  they  have  no  bread,  but  begged,  and  their  cattle  destroyed. 
Ver.  6.  Now  they  cry  unto  the  Lord  because  of  the  Midian- 
ites, and  he  sent  a  prophet  to  make  them  cry  for  their  sin  ;  for 
this  is  the  nature  of  a  secure  heart,  while  it  hath  any  thing  to 
ease  it,  it  will  not  be  awakened  thoroughly,  if  it  be  in  a  sleeping 
vein ;  and  hence  the  Lord  distresseth  them ;  hence  (Matt.  xxiv. 
29,  30)  after  antichristian  tribulation  shall  there  be  worse  ?  yes, 
after  that  "  sun  and  moon  shall  be  darkened,"  i.  e.,  there  shall  be 
a  confusion  of  all  things,  (for  it  is  the  language  of  the  Eastern 
countries  so  to  express  it.)  Dan.  xii.  1,  2. 

Secondly,  By  ruinating  of  churches,  breaking  the  candlesticks, 
quenching  the  lights,  delivering  them  to  spoilers,  until  the  land 
be  almost  lefl  without  inhabitants,  some  slain,  some  carried  into 
captivity ;  and  now  conscience  cries,  word  cries,  and  rod  cries 
aloud  to  awaken  them,  (Is.  vi.  9,)  "  Gro  and  make  this  people's 
heart  fat ;  "  Lord,  how  long  ?  "  until  their  house  be  desolate  ; " 
and  then  you  hear  of  the  sparing  of  a  little  remnant  whom  the 
Lord  awakens,  (^Vmos  vi.,)  you  see  them  secure,  (ver.  7-9,) 
there  are  captivity  and  plagues  to  destroy  families  ;  will  the  Lord 
deid  so  with  Jacob,  the  most  excellent  people  under  heaven  ? 
yea,  saith  the  Lord,  I  abhor  them ;  and  when  you  see  them  on  the 
banks  of  Babylon,  then  they  remember  Sion.  Levit.  xxvi.  39, 40. 

Section  IV. 

Keason  1.  Because  it  is  so  diflicult  to  awaken  one  thoroughly; 
no.  bonds  (next  to  death)  so  strong  to  keep  men  under  a  secu- 
rity ;  and  hence  (Eph.  v.  14)  sleeping  and  being  among  the  dead 
are  joined  together ;  and  hence  the  Lonl  will  cry,  and  if  the 
word  can  not,  the  cry  of  the  rod  must  and  shall. 

Reason  2.  In  regard  of  the  people  of  God,  who  are  secure  with 
them  that  are  vile  in  secure  churches ;  if  the  Lord  had  none 
among  them,  he  would  come  without  crying ;  but  because  they  are 
there  among  them,  the  Lord  will  awaken  ;  but  if  any  do,  it  is  chief- 
ly for  their  sakes ;  for  though  the  Lord  do  panlon  and  wash  away 
hi:«  people's  sins,  yet  they  come  not  to  the  fruition  of  pardon 
without  faith,  and  this  faith  is  never  severe<l  from  repentance ; 
and  hence  the  Lord  will  not  come  upon  them  unawares  before 
he  hath  broken  their  hearts,  (not  from  infirmities,  for  they  will 
last  to  death,  but)  broken  their  hearts  for  and  with  their  iniqui- 
ty, their  chief  sin. 

35* 


414  THE   PARABLE   OF 

Eecuon  3.  In  regard  of  Christ  himself,  that  so  he  may  be 
received  with  esteem,  and  attended  upon  with  all  respect ;  for 
let  the  Lord  show  never  so  much  kindness  to  a  secure  sinner,  he 
is  not  esteemed,  he  is  forgotten,  huried  like  a  dead  j^rcass,  (a 
dead  Christ,)  out  of  doors  ;  as  it  is  with  men  that  sleep,  let  the 
king  stand  by  them,  provide  never  so  much  for  them,  they  re- 
gard it  not ;  so  Deut  xxxii.  15.  Therefore  we  shall  find  the 
Lord  never  comes  to  his  people,  but  he  comes  then  when  he  is 
esteemed ;  first  the  Lord  works  the  esteem,  and  then  comes. 
Matt,  xxiii.  ult,  Christ  departs  till  men  say,  '^  Blessed  be  he 
that  Cometh  in  the  name  of  the  Lord.'' 

Section  V. 

Use  1.  Hence  we  may  see  the  dangerous  condition  of  all  those 
that  fall  into  a  secure  condition,  and  so  die. 

1.  That  have  been  once  very  forward,  affectionate,  strict,  ten- 
der, etc.,  but  now  their  lamp  is  out. 

2.  That  have  kept  themselves  and  their  hearts  from  soil,  their 
lamps  bright ;  but  now,  though  their  hearts  contract  soil  every 
day,  they  are  settled  upon  the  lees,  and  their  scent  is  in  them, 
and  their  lamp  never  dressed. 

3.  That  did  once  delight  in  approaching  nigh  to  Christ  in  his 
ordinances,  in  going  forth  in  them  to  meet  the  bridegroom  ;  but 
now  they  not  only  neglect  this,  but  take  delight  therein,  and  rest 
upon  their  neglect ;  as  a  sleepy  man  takes  his  delight,  not  in  his 
work,  but  in  the  neglect  of  it ;  and  though  their  hearts  tell 
them  of  this,  yet  they  go  on  their  way,  and  die  so ;  what  shall 
we  think  of  them  ?  I  will  not  absolutely  determine,  but  they 
give  slu'cwd  signs  that  they  are  fallen  into  a  dead  sleep  :  for  the 
Lord  will  awaken  his  virgins  before  his  coming ;  nay,  he  will 
awaken  very  many  others  for  their  sakes,  rather  than  they  shall 
be  secure.  Look  as  it  was  with  Christ,  the  nearer  he  came  to 
his  end,  the  more  enlarged,  and  heavenly,  and  spiritual ;  so  it  is 
with  them  that  have  the  spirit  of  Clirist.  Who  are  the  servants 
whom  Christ  shall  bless  at  his  coming  ?  Luke  xii.  37.  "  Blessed 
arc  those  that  shall  be  found  watching."  That  look  as  there  is 
no  smaller  evil,  but  usually  before  it  comes  the  Lord  and  gives 
warning  ;  so  the  greatest  and  hist  evil,  death,  that  so  they  may 
prepare  for  that ;  as  Paul,  (2  Tim.  iv.  5-7,)  "  The  time  of  my 
departing  is  at  hand."  How  could  Paul  tell  that  ?  The  Lord 
gave  him  secret  hints  of  it ;  he  could  smell  that  state  before  he 
saw  it  or  touched  it ;  he  could  observe  by  the  course  and  con- 
currence of  providences ;  now  my  course  is  finished,  the  corn 


THE  TEN   VIRGINS.  415 

is  gathered,  all  in  Asia  forsake  me ;  so  the  Lord  doth  many 
times  unto  his  people ;  however,  he  doth  keep  them  watchful. 
O,  consider  it  therefore,  you  that  are  secure,  if  the  word  now 
doth  not  awaken,  yet  when  thy  sick  bed  comes,  and  death  ap- 
pears, remember  this  truth  ;  but  remember  it  now,  I  carry  the 
brand  of  a  reprobate  upon  me. 

U$e  2.  Hence  see  what  little  cause  any  man  hath  to  take 
pleasure  in  his  security ;  no  pleasure  in  any  sin,  (especially  to  a 
holy  heart,)  as  of  the  sin  of  security ;  for  if  a  man  takes  pleas- 
ure in  his  cups,  or  in  liis  coarse  company,  or  in  dancing,  as 
Herod,  or  in  gaming,  etc.,  conscience  will  give  him  knocks  to 
every  bit  he  snatcheth  here  ;  there  is  honey,  but  then  a  sting  in 
them  also ;  but  now,  when  a  man's  carriage  is  fair,  outward  du- 
ties performed,  conscience  is  quiet ;  when  a  man  hath  been  at 
work,  he  thinks  in  conscience  he  may  sleep  ;  for  deepest,  sweet- 
est security  comes  after  most  work  we  have  done ;  it  is  but  a 
neglect,  a  slip,  which  I  hope  to  recover  out  of  one  day ;  it  is  not 
an  unlawful  thing,  but  a  lawful,  that  I  quiet  my  heart  upon : 
now  I  have  good  company,  freedom  from  dangers,  ordinances, 
curtains  drawn  about  me,  the  best  sleep  with  me ;  and  what  hurt 
is  here  ?  but  see  the  little  cause  you  have  to  sleep,  especially  in 
this  country. 

First,  It  will  not  be  your  rest  always,  for  there  must  and  will 
come  a  cry  :  Moses  took  but  little  delight  in  Pliaraoh*s  pleasures ; 
they  were  but  for  a  season ;  and  therefore,  as  the  Lord  there 
said,  (Micah  ii.  10,)  "  Depart,  this  is  not  your  rest." 

Secondly,  If  the  word  doth  not  awaken  you  out  of  it,  your 
cohl  prayers,  your  heartless  hearing,  your  careless  walking  with 
God,  that  your  lamps  be  not  burning,  (burning  love  to  the  Lord 
and  his  people,  shining  holiness,  so  as  others  may  walk  after 
your  light,  and  be  glad  to  follow  you,)  that  present  pleasure  you 
take  is  the  rotten  wood  that  breeds  the  worm  of  a  gnawing  con- 
science, when,  in  the  time  of  your  trouble,  it  shall  say,  What  hath 
your  idleness  gained  to  you  ?  and  it  is  the  forerunner  of  misery ; 
that  if  lighter  miseries  will  not  do,  the  Lord  will  bring  seven 
plagues  more,  and  drive  you  into  a  wilderness,  and  there  shall 
you  be  famished  for  want  of  bread ;  and  if  this  will  not  do, 
God  will  send  spoilers  that  shall  sell  you  for  slaves,  and  that 
sliall  carry  you  away  captives ;  and  then  you  shall  remember 
Zion,  and  the  days  you  slept  over  your  time.  Find  any  sin,  but 
serurity  in  it  will  make  a  desolate  country  and  families ;  if  you 
sin  and  rest  in  it,  (though  not  gross,)  nay,  do  but  decay  in  what 
once  you  had ;  many  say  it  is  more  here  than  ever ;  I  deny  it 
utterly,  unless  it  be  to  them  that  are  secure  ;  and  if  it  be  so,  the 


416  THE   PARABLE   OF 

lass  of  your  first  love  (a  small  thing,  etc.)  will  hasten  breaking. 
Let  this  truth,  therefore,  be  a  burning  beacon  to  awaken  you ; 
for  Grod  will  make  this  word  good,  and  not  let  one  tittle  of  it  fall 
to  the  ground.  Ezra  x.  3,  they  that  trembled  put  away  their 
strange  wives,  and  wept  sore  for  it ;  so  do  you  j  you  think  you 
may  have  this  and  the  Lord  too ;  true,  but  the  Lord  will  not 
long  abide  with  you  if  secure. 

Use  3.  Hence  see  the  reason  why  the  word  strikes  deep,  and 
is  very  smart  sometimes  upon  the  consciences  of  men,  that  a 
man  speaks  as  if  he  were  in  their  very  bosom,  that  a  man  saith, 
Grod  is  here,  that  the  Lord  leaves  thee  with  sad  qualms  upon  thy 
conscience,  and  no  peace  from  all,  (it  is  often  sanctified  unless 
no  grace,)  nay,  after  all  this  afiiiction  comes ;  if  thou  wert  not 
secure,  why  would  the  Lord  cry,  make  his  word  cry,  and  hb  rod 
cry  ?  etc.,  and  therefore  be  not  weary  of  either,  but  bless  the 
Lord  for,  and  quietly  bear  both;  unless  I  had  those  terrors 
within,  and  afilictions  without,  I  had  gone  astray.  Ps.  xxxii.  4, 5. 
David  was  secure  and  kept  silence,  he  confessed,  and  the  Lord 
l)ardoned  ;  for  this  shall  every  one  that  is  godly  seek  ;  O,  so  do 
you !  think,  then,  Am  not  I  in  the  number  ?  O,  let  me  seek 
then  and  confess  my  sin  I 


CHAPTER   VI. 

of  tub  certainty  of  chrisps  coming- 

Section  L 

That  though  the  coming  of  Jesus  Christ  to  his  churches  be 
late,  yet  it  is  certain. 

For  though  it  be  midnight,  yet  he  comes,  we  see  ;  for  this 
coming  at  midnight  is  not  to  be  understood  of  the  last  day  of 
judgment,  which  shall  be  at  midnight,  (as  the  rabbins  and  monks 
in  their  devotions  conceive,)  for  Christ  speaks  here  of  his  com- 
ing to  particular  judgment  also,  which  is  not  always  at  midnight : 
the  scope  of  the  parable  is  to  provoke  to  continual  watchfulness ; 
because  though  the  Lord  doth  not  come  in  the  beginning  of  the 
night,  (as  was  the  custom  of  the  Jewish  marriages,)  yet  he  will 
come  late,  even  when  you  look  not  for  him  ;  even  at  midnight 
there  is  a  cry.  I  confess  the  Lord  speaks  principally  of  his 
coming  to  judgment ;  yet  it  is  true  of  any  other  coming 
of  Christ  to  his  peop|e  in  this  life ;  and  because  particular 
examples  and  instances  are   the   roots  of  general  truths,   (as 


THE   TEN   VIRGINS.  417 

circumcision  a  seal,  so  all  sacraments  are  so ;  Christ  is  a  Savior 
of  his  people  ;  it  is  meant  of  great  salvation  at  last,  yet  is  true 
of  all  salvation  beside,)  therefore  I  shall  speak  of  the  coming  of 
Jesus  Christ  to  his  churches  and  servants  in  the  general ;  and 
so  involve  the  whole  coming  of  Christ,  for  the  more  use  and 
comfort  to  us/ 

Now,  we  shall  find  that  the  Scripture  speaks  of  a  sixfold  coming 
of  Christ,  that  as  all  our  deliverances  are  but  shadows  of  our 
great  and  last  deliverance,  so  Christ's  coming  is  now  but  a 
shadow  of  his  great  and  last  coming. 

First.  Christ  is  said  to  come  to  his  people,  when  he  comes  to 
hear  their  prayers.  Luke  xviii.  8.  And  the  Lord  argues  strongly, 
will  an  unjust  judge  arise  at  night,  to  help  a  widow,  a  stranger, 
when  she  is  importunate ;  and  will  not  the  Lord  hear  his  elect 
and  chosen ?  "yet  when  he  comes,  shall  he  find  faith ? "  i.  e., 
such  prayers  of  faith  as  shall  continue ;  0,  no !  but  soon  apt  to 
be  weary  before  the  time  comes. 

Section  II. 

Object  But  if  they  cease,  how  do  they  pray  night  and  day  ? 

Ans,  L  Because  they  do  so  for  a  time. 

2.  When  they  cease,  then  they  are  ringing  in  Grod's  ears  ;  so 
that  let  the  prayers  of  the  elect  for  any  mercy  be  once  offered 
and  presented  as  incense  before  the  Lord,  the  Lord  will  not  be 
worse  than  an  unjust  judge,  never  to  come  to  his  people. 

Secondly.  Christ  is  said  to  come  to  fulfill  his  promises ;  for 
sometimes  the  Lord  keeps  his  people  exceeding  short,  and  gives 
his  people  answers  to  their  prayer  in  particular  promises,  (you 
find  it  so.)  Ps.  Ixxxv.  8,  9.  **  I  will  hear  what  the  Lord  will  say, 
for  he  will  speak  peace  to  his  people,"  that  so  they  may  live  by 
faith,  and  glory  more  in  the  Lord  than  in  themselves ;  yet  he  will 
come,  though  it  be  very  long.  Heb.  x.  36,  37.  "  Ye  have  need 
of  patience,  that  ye  may  receive  the  promise;  for  yet  a  little 
while,"  etc     We  think  this  long,  yet  it  will  be  so. 

Thirdly.  Christ  is  said  to  come  to  his  people  when  he  speaks 
peace,  and  breaks  the  clouds  of  fears  and  troubles,  and  shines 
upon  his  people ;  for  while  the  Lord  is  angry,  and  hides  his  face, 
that  a  man  is  beyond  sight  of  the  face  and  love  of  Gkxl,  now  God 
in  Christ  is  said  to  be  gone ;  so  then,  when  he  retunis  to  speak 
peace,  now  he  is  said  to  come,  as  that  martyr  said,  He  is  come. 
Zech.  i.  16,  17.  "I  am  returned  to  Jerusalem,  with  my  mercies, 
and  the  Lord  will  yet  comfort  Zion ; "  for  when  the  Lord 
forsakes  his  people  for  seventy  years,  and  takes  away  all  his 


k 
\ 


418  THE    PARABLE   OF 

ordinances,  the  external  visible  signs  of  his  presence,  one  would 
think  he  would  never  come ;  yet  the  Lord  will  come  and  comfort 
his  people.  Is.  Ixi.  2.  God  hath  sent  and  anointed  him,  and  the 
Spirit  hath  filled  him,  and  he  b  as  willing  himself  to  comfort 
them  that  mourn,  nay,  when  they  have  the  spirit  of  heaviness ; 
and  when  it  is  done,  Christ  is  come ;  then  that  is  a  coming  of 
Christ. 

Fourthly,  There  is  a  coming  of  Christ  when  he  comes  in  more 
full  measure  of  his  Spirit  to  his  people,  and  that  in  his  ordi- 
nances ;  for  there  is  a  state  and  time  of  Christianity,  wherein  a  man 
is  carnal  and  blind,  and  the  image  of  Christ  darkly  stamped  upon 
the  soul,  and  is  exceeding  weak ;  now  the  Lord  is  said  to  come 
when  he  doth  this ;  (Job  xiv.  18,)  "  I  will  see  you  again,"  and 
"  I  will  not  leave  you  comfortless,"  orphans  alone  without  any 
one  to  take  care  for  you ;  now  though  it  be  long  before  the  Lord 
do  come  here,  yet  come  he  will,  when  the  soul  thinks  it  impos- 
sible, and  the  thing  incredible ;  "  Behold  thy  Grod,  thy  King 
Cometh."  Is.  xl.  9,  with  23.  "  He  shall  come  like  the  rain  upon 
the  fleece  of  wool." 

Fifthly.  Christ  is  said  to  come  when  he  comes  to  destroy  and 
root  out  the  enemies  of  his  church,  whether  outward  or  inward 
enemies.  Is.  xxvi.  21.  Now,  grant  it  be  long,  the  Lord  doth 
suffer  them  to  prevail,  and  to  be  pricking  briers  to  the  hearts  of 
God's  people,  and  to  the  heart  of  God*s  Spirit  in  his  people,  yet 
he  will  come ;  and  hence  the  church  pleads  this  with  God  as  a 
usual  thing  with  him.  Is.  Ixiv.  1-3.  He  comes  when  men 
look  not  for  him,  yea,  he  came  so  here ;  and  the  name  of  GUxi 
lie:?  upon  it  to  make  known  his  name  to  his  adversaries  ;  (Is. 
Ixvi.  5,)  **  Hear  the  word  of  the  Lord,  ye  that  tremble  at  his 
word ;  your  brethren,  that  hated  you  and  cast  you  out,  said,  Let 
the  Lord  be  glorified ;  he  shall  appear  to  your  joy ;  but  they 
shall  be  ashamed." 

Sixthly.  Christ  is  said  to  come  to  the  soul,  when  he  comes  to 
it  at  deatli,  to  abolish  all  sin  and  sorrow,  and  to  |)ossess  the  soul 
of  immediate  fellowship  with  himself,  and  at  jadgmcnt  when  the 
great  marriage  day  shall  be,  and  the  bride  made  ready,  and  the 
bridegroom  in  their  perfect  glory  to  the  view  of  all  the  world. 
John  xiv.  3.  O,  many  a  one  is  troubled  now ;  the  Lord  is 
gone  from  it  mediately  to  comfort  it;  "Let  not  ydur  hearts  be 
troubled,"  you  have  a  God  and  liis  word  to  believe  in ;  cleave  to 
that,  and  me  in  it ;  but  when  death  comes  against  me,  and  ene- 
mies come  against  me,  and  heart  fails,  and  eye  fails,  will  the  Lord 
come  ?  Yes,  I  will  come  again,  for  I  go  but  only  to  prepare  a 
place  for  you,  and  make  heaven  sweet  and  ready  for  you ;  some 
would  have  all  Christ's  coming  here,  but  there  is  some  hereafter^ 


tue  t£n  vibgins.  419 

Section    IIL 

RecLson  1.  Because  the  love  of  Jesus  Christ  never  fails  his 
churches  and  people;  love  will  keep  men  from  being  ever 
absent  from  the  thing  they  love.  Now  look  as  it  was  with  Laza- 
rus, whom  Christ  loved,  (John  xi.  3 ;)  he  heard  that  he  was  sick, 
he  could  have  come  then,  but  he  lingers  and  stays  until  he  be 
dead,  (^*  behold,  Lazarus  is  dead,")  yea,  till  he  bad  been  four 
days  dead,  and  then  awakens  him  again,  and  Lazarus  must  come 
forth  of  his  grave,  to  show  forth  the  everlasting  love  of  the  Son 
of  God.  Ver.  4.  For  there  are  two  things  in  Christ's  love ;  first, 
it  is  pure,  independent,  and  dear,  (Prov.  viii.  ult, ;)  hence  he  will 
not  ever  be  absent ;  for,  1.  If  it  be  dependent,  then  we  might 
say  (as  we  change  he  changetli)  he  was  good,  but  we  have  pro- 
voked him  since,  etc.  2.  If  independent,  yet  it  is  apt  to  forget ; 
he  minds  me  not,  nor  my  prayers,  nor  sorrows.  Yes,  it  is  ex- 
ceeding dear,  and  assures  us  of  all ;  if  he  in  love  came  to  suffer, 
what  will  he  not  come  to  do,  and  that  when  the  church  is  most 
withered,  (Zech.  iii.  1-3 ;)  and  hence  saith  the  Lord,  "  Why 
sayest  thou,  The  Lord  hath  forsaken  me  and  forgotten  me,  when 
written  upon  the  palms  of  my  hand?"  Is.  xlviii.  14. 

Reason  2.  Lest  their  spirit  fail ;  O,  the  Lord  is  very  tender 
of  that ;  he  that  bids  parents  not  to  be  bitter  to  their  children, 
lest  their  spirits  fail  and  be  provoked,  will  not  do  it  himself ;  (Is. 
Ivii.  17,)  **  He  will  not  always  contend,  lest  the  spirit  fail  within 
him,  and  the  souls  that  he  hath  made ; "  O,  remember  this,  now 
how  apt  is  the  spirit  of  a  child  of  God  to  fall  upon  this  !  what 
more  bitter  than  God's  absence  ! 

Reason  3.  Because  to  come  late  is  many  times  the  best  time, 
for  he  comes  ever  in  the  fullness  of  time ;  if  he  should  come 
sooner  or  later,  he  should  not  come  in  season  to  his  people. 

Use  1.  Of  unspeakable  consolation  to  the  people  of  Gtxl  that 
lie  under  sad  and  heavy  perplexities  in  i*es|x»ct  of  the  Lonl's  al>- 
sence  from  them,  (as  for  you  that  can  bear  this,  that  say  to  God, 
Dei>art  if  he  will,  this  concerns  not  you  at  idl,)  and  the  Lord 
being  gone,  you  lie  under  sad  thoughts  that  he  will  never  return 
again  ;  yes,  you  have  now  heard,  he  will  come  and  return  again ; 
"  Say  unto  Zion,  Behold,  your  God  cometh." 

Object,  Buf  what?  when  I  have  been  secure  and  careless 
withal. 

Ans.  Yes  ;  though  the  virgins  sleep,  yet  the  Lord  will  come  to 
them ;  for  if  his  love  di<l  depend  u{>on  your  watchfulnes**,  her 
might  never  return  ;  only  it  may  be  longer  as  to  these,  and  he 
will  awaken  you  sometime  before  he  doth  come ;  and  truly  to 
mourn  for  bis  abeence  b  to  awaken  with  him. 


420  THE   PARABLE    OF 

Object  But  it  hath  been  thus  long  before  the  Lord  come,  and 
therefore  he  will  never  come. 

Ans.  Though  long,  yet  jou  see  he  comes  at  last  to  them ;  first, 
the  cry  says  so,  and  then  he  comes ;  ministers  tell  you  so,  and  it 
is  not  long  after ;  nay,  tlien  is  the  very  time,  when  so  long  as  you 
look  not  for  him,  as  here  to  these. 

Section  IV. 

Object.  But  I  know  it  not 

Ans.  God  keeps  his  best  blessings  (and  perfumes  them  long  in 
his  own  hand)  from  his  owii  children ;  as  Isaac,  David,  Abra- 
ham, etc. ;  but  it  is  best  you  know  it  not. 

Hast  thou  been  seeking  the  Lord  for  his  presence,  (that  the 
Lord  would  but  see  and  consider  thee  a  little,)  until  thine  eyes 
fail  thee  ?  and  do  you  think  the  Lord  will  ever  forget  ?  I  tell 
thee,  if  Peter  were  in  prison,  prayers  would  deliver  him,  and 
fetch  angels  from  heaven  to  him  ;  though  the  church  of  Grod  lay 
desolate,  sins  great,  yet  the  prayer  of  Daniel  shall  bring  down 
words  of  command  to  make  all  up  again ;  *'  If  thou  be  in  any 
want,  be  careful  in  nothing,"  etc.  "  He  asked  thee  life,  thou  gav- 
est  him  long  life, forever  and  ever;"  nay, when  thou  ceasest,  thy 
pniyers  have  their  cry,  when  thy  mouth,  when  thy  heart  speak 
not ;  for  prayers  are  not  dead  things,  but  living,  begotten  out  of 
a  living  Spirit,  from  a  living  God,  presented  by  a  living  Media- 
tor, who  takes  them  and  presents  them,  (Heb.  vii.,)  and  though 
unclean,  yet  being  laid  on  that  altiir  they  become  holy. 

Object  O,  but  I  am  fed  with  nothing  but  promises  ;  I  can  hot 
deny  them,  but  I  feel  them  not ;  I  think  I  shall  never  meet  the 
Lord.  Is.  Iv.  10.  Look  as  the  rain  on  the  dry  yields  fruit,  so  my 
word  shall  give  you  joy  and  peace,  and  the  desire  of  your  heart. 
Can  a  man  live  by  promises  ? 

Ans.  Hezckiah  saith,  "  By  these  things  (i.  e.,  afflictions)  do 
men  live ; "  why  not  by  promises  ?  the  words  Christ  speaketh 
they  are  spirit  and  life ;  David  said,  (2  Sam.  xxiii.  5 ;  Ileb.  x.,) 
"  The  just  shall  live  by  his  faith  ; "  and,  "  If  any  man  draw  back, 
my  soul  shall  have  no  pleasure  in  him,"  i.  e.,  wholly.  It  is  ad- 
mirable how  the  Israelites  had  a  promise  of  the  land,  and  many 
wars  must  they  have,  and  yet,  (Josh,  xxiii.  14,  15,)  **Not  one 
thing  hath  failed  of  i^l  that  the  Lord  hath  promised."  So  I  say 
to  you. 

Object  O,  but  I  have  been  long  in  trouble,  and  have  had  no 
peace ! 

Ans,  Hast  thou  been  longer  than  David,  whose  moisture  was 


THE   TEN    VIRGINS.  421 

dried  up,  who  hath  nothing  to  present  before  the  Lord,  (Ps.  vi.) 
but  weakness,  and  bones  vexed,  (ver.  2,)  a  soul  vexed,  (ver.  3,) 
and  that  long  weary  with-  groaning,  (ver.  6,)  tears  in  the  night 
when  others  are  at  rest,  his  eyes  consumed  with  grief,  and  yet, 
(ver.  8,  9,)  "  The  Lord  hath  heard  the  voice  of  my  weeping,  and 
prayer  too ; "  sorrows  cry,  and  sins  cry  also  ;  and  hence  he  saith, 
"  Depart  from  me,  all  ye  workers  of  iniquity,"  etc. 

Object,  But  I  am  so  weak,  my  heart  so  straitened,  so  lit- 
tle light  and  life,  and  seeking  I  have  been  for  more,  and  find 
it  not. 

Ans.  If  Christ's  presence  be  sweet,  and  his  absence  bitter, 
that  you  seek  not  more  for  your  lust's  sake  than  the  Lord's  sake, 
then  know  that  the  Lord  will  return  again,  as  verily  as  he  is  gone  ; 
"  He  will  not  leave  thee  comfortless  ; "  you  shall  have  that  is  fit 
for  you  to  keep  you  humble  and  faithful ;  it  may  be  one  sermon 
may  do  more  good  than  twenty ;  (John  i.  50,)  "  Dost  thou  be- 
lieve because  I  saw  thee  under  the  fig  tree  ?  thou  shalt  see  greater 
things  than  these  ; "  God  hath  greater  things  to  show  thee,  if  the 
Lord  hath  "  translated  thee  into  the  kingdom  of  his  dear  Son  ; " 
hence  it  is  said,  of  the  ^^  increase  of  his  government  and  peace 
there  shall  be  no  end."  Is.  ix.  7. 

Object,  But  enemies  may  oppose  us. 

An$,  Let  it  be  so ;  but  what  if  the  Lord  be  with  you  ? 

Object.  But  he  is  gone. 

Atis,  No  ;  the  Lord  either  will  come  before  trouble  to  deliver 
you  from  it,  as  Asa  when  a  troop  came  against  him,  (2  Chron. 
XV.  11,)  let  not  a  man  prevail  against  thee;  Asa  had  wrapped 
God  about  him,  clothed  himself  with  the  majesty  of  God  by  faith. 
Is.  liv.  penid.  They  shall  gather  together,  and  shall  come  against 
them,  but  they  shall  not  prosper,  because  the  Lord  is  come  ;  or 
if  he  doth  stay,  yet  he  will  give  them  some  blood  and  come  upQjj^ 
them  for  your  blood ;  ^'  he  that  sheds  man's  blood,  by  man  shall 
his  blood  be  shed ; "  but  such  as  shod  churches'  blooil,  by  God 
shall  their  blood  be  shed ;  the  souls  under  the  altar  shall  cry, 
and  then  comes  woe  ;  he  will  do  so  in  Geimany  if  there  have 
been  churches'  blood  shed ;  he  is  making  way  for  glorious  deliv- 
erance when  God  shall  come,  and  the  wicked  shall  melt  away 
as  wax ;  Lucifer  must  fall,  though  lifted  up  with  pride.  David 
was  troubled  with  a  Saul  and  a  IX)eg,  (Ps.  Iv.,)  but  Gk)d  shall 
pull  them  up  by  tlie  roots,  etc. ;  many  of  God's  servants  lie  under 
reproaches  and  revilings,  (and  the  wicked  boast  of  their  sin ;) 
God  shall  pluck  them  up  by  the  roots  never  to  grow  again. 
Hypocrites  lie  hid  for  a  time,  but  all  the  churches  shall  know 
that  the  Lord  is  a  Grod  that  searcheth  the  hearts.   Luke  xii.  1 ; 

VOL.  II.  36 


422  THE   PARABLE   OF 

Ps.  xii.  5,  6.  No  good  mtui  leflt,  but  some  men  of  deceit  and 
flattery,  some  apostates,  etc.  We  are  in  fear  (in  this  country) 
of  enemies  ;  we  came  hither  to  shelter  ourselves  under  the  wings 
of  Grod ;  left  our  comforts  for  it ;  here  we  are  at  his  posts  ;  it  is 
not  honors  we  seek ;  and  now  it  may  be  enemies  are  plotting,  or 
will  be  coming  to  take  us  unawares,  when  weak,  and  so  run 
away  with  the  spoil,  unless  we  will  be  bondmen  to  our  former 
yoke ;  it  may  be  the  Lord  will  help  then.  Ez.  xxxviii.  10,  20, 
to  the  end.  If  not,  it  may  be  the  Lord  will  refine  us  more,  and 
purge  away  our  dross,  and  discover  men  that  came  hither  for 
ordinances  and  for  peace  sake,  and  betray  the  ordinances ;  yet 
the  Lord  will  come,  and  his  blow  shall  ruin  them,  especially  if 
his  awake  not  at  his  cry ;  (Is.  xxv.  9,  10,)  it  shall  be  said,  when 
the  terrible  ones  are  blasts,  *'  Lo,  this  is  our  Grod,  and  in  this 
mount  shall  the  hand  of  the  Lord  come." 

Object  But  still  my  sin  continues. 

An$.  The  churches  in  the  Revelations,  when  they  have  all 
things,  yet  are  absent  from  the  Lord,  and  sin  before  the  Lord 
makes  them  say,  "  O,  come,  Lord  Jesus ; "  saith  Christ,  **  Behold, 
I  come  quickly."  Christ  will  come  at  last,  and  forever  comfort 
you,  and  be  with  you,  and  you  ever  with  the  Lord ;  this  coming 
to  be  sure  shall  be,  and  what  then  though  you  walk  through  the 
vale  of  the  sha<low  of  death  ?  the  Lord  is  with  you ;  and  Him 
that  is  the  glory  of  saints,  the  joy  of  angels,  the  rest  and  delight 
of  God,  whom  all  the  ends  of  the  earth  have  looked  unto,  shalt 
thou  see  with  those  eyes,  and  be  with  him  forever,  and  then  shall 
he  give  double  for  all  thy  sorrows,  sins,  temptations,  when  every 
one  else  shall  leave  thee,  and  shall  rejoice  and  glory  in  thee,  that 
ever  he  hath  got  thee,  and  (as  he  said)  he  will  then  serve  thee. 
Luke  xii.  O,  his  coming  would  swallow  up  all  our  sorrows ; 
Christ  tells  them  of  nothing  but  this.  John  xiv.  I  wonder  at 
Chri^jtians  that  are  saddened  at  losses  and  evils  here  ;  why,  the 
Lord  will  come. 

Section  V. 

Quest,  IIow  shall  I  know  whether  the  Lord  will  come  or  no? 

Afis.  1.  If  the  Lord  ever  hath  or  doth  make  this  the  re^t  and 
stay  of  thy  heart,  not  only  for  righteousness,  but  for  all  fullness 
of  comfort,  and  that  not  only  to  thy  conscience,  but  to  thy  heart 
and  will ;  for  many  rest  on  Christ  for  righteousness,  but  what 
comforts  their  hearts  ?  they  joy  in  other  things,  and  are  greedy 
after  things  in  the  world,  etc.  Now,  as  a  man  that  rests  on  Christ 
for  righteousness,  he  abhors  all  other  righteousness ;  so  if  a  Chris- 
tian rest  on  Christ  for  consolation,  you  will  deny  all  other  things 


THE   TEN   VIRGINS.  423 

to  comfort  jou  also ;  (Jer.  xvii.  5,  6,)  ^'  Cursed  is  the  man  that 
trusfeth  in  man ;  he  shall  not  see  when  good  comes ;  **  (Ps.  xxii.,) 
*•  O  Lord,  why  hast  thou  forsaken  me  ?  I  trust  in  thee ;  our 
fathers  trusted  in  thee,  and  were  delivered."  Yes,  but  not  you 
that  are  so  poor  and  vile.  True,  I  am  so  in  the  eyes  of  the 
world,  but  on  Grod  have  I  been  cast  to  trust  to  Christ  for  right- 
eousness, but  not  for  consolation,  is  to  marry  a  man  to  pay  debt8, 
but  not  to  live  upon  his  house ;  try  if  it  be  so  or*  no ;  thou  feel- 
est  the  Lord  gone,  yet  thy  faith  is  not  gone  from  him.,.^--^ 

2.  If  the  Lord  hath  given  thee  a  heart,  whether  the  Lord 
comes  or  no,  not  to  trouble  thyself  about  success,  and  time  of 
coming,  as  to  mind  the  doing  of  his  work  against  his  coming, 
that  thy  heart  is  resolved  and  will  live  to  him,  though  he  never 
comes  to  thee.  John  ii.  5.  When  Mary  said  that  wine  was  want- 
ing, saith  Christ,  "  It  is  not  my  hour ;  **  then,  "  Whatever  he  bids 
you  do,  do  it ; "  (Heb.  x.  36 ;)  you  have  need  of  patience ;  for 
all  impatience  ariseth  from  minding  inordinately  the  success, 
what  tlie  event  will  be,  and  distracting  the  mind  there  ;  but  (as 
a  poor  servant)  when  a  man  thinks,  whether  Christ  come  or  not, 
these  sins  shall  down ;  this  argues  love  never  to  be  forgotten ; 
(Judg.  X.  16 ;)  nothing  grieves  the  Lord  and  makes  the  Lord 
absent,  but  because  grieved  with  sin,  misery  comes  ;  now  sin  is 
removed ;  it  may  be  no  assurance  whilst  thou  diest  or  livest ; 
yet  if  resolved  my  soul  shall  follow  the  Lord,  now  it  is  right,  etc. 
But  if,  while  the  Lord  is  now  gone,  your  hearts  are  jolly  and 
loose  every  way,  why  desire  you  the  day  of  the  Lord?  it  is 
darkness  to  you. 


CHAPTER  Vn. 

OF   GOD*S   COHFASSION  TOWARDS   WISE  AND   FOOLISH  VIRGINS. 

Section  I. 

Observ,  1.  Such  is  the  compassion  of  Christ  to  his  people,  that 
deep  security  can  not  always  make  the  Lord  to  reject  them,  and 
therefore  we  shall  find  three  expressions  of  the  love  and  kuid- 
ness  of  the  Lord  to  the  wise  and  foolish  virgins  also. 

First.  When  they  not  only  slumber,  but  sleep,  and  that  long, 
even  to  the  coming  of  the  bridegroom  almost,  yet  Christ  spares 
them,  and  doth  not  all  this  while  cut  them  ofi*,  and  bury  them 
out  of  his  sight,  as  men  that  do  forget  him. 

Secondly.  He  prevents  them  with  awakening  grace,  and  the 
Lord  is  up  when  his  servants  be  abed,  and  is  awakened  for  their 


424  THE   PARABLE   OF 

good  when  they  are  asleep,  and  regard  not  him ;  and  first  by  his 
cry  he  awakens  them  before  they  shake  op  themselves ;  when 
once  the  churches  fall  asleep,  they  would  sleep  their  long  sleep, 
and  never  awaken,  if  the  Lord  should  not,  by  some  cry  or  other, 
prevent  them. 

Thirdly.  He  longs  for  their  fellowship  and  company,  though 
secure ;  and  therefore  it  is  not  a  cry  of  terror  and  wrath,  the 
bridegroom  hath  forsaken  you,  for  to  have  communion  with  you, 
yet  he  desires  that  you  would  have  communion  with  him ;  O, 
come  out  to  meet  him  ;  I  shall  wrap  up  all  these  together,  because 
I  shall  be  brief.  Wonderful  was  tbe  grace  of  Christ  toward  the 
old  world,  when,  for  the  space  of  one  hundred  and  twenty  years, 
he  waited  for  them,  who,  after  they  had  been  a  hundred  and 
nineteen  secure,  yet  then  the  same  Spirit  that  waiteth  for  us  in 
these  days  of  the  gospel,  preached  the  Lord  unto  them. 

Jeremiah  was  very  long  speaking  to  Israel,  (as  the  other 
prophets,)  insomuch  that  the  Lord  professeth  to  send  the  king 
of  Babylon  against  tliem ;  yet  the  Lord's  heart  melts ;  (chap, 
zxvi.  1-3,)  "  Speak  unto  them ;  it  may  be  they  will  hearken, 
and  turn,  that  I  may  repent ; "  so  (Jer.  iii.)  they  had  polluted 
the  law,  (ver.  2,)  showers  are  withheld,  (which  is  no  great 
matter,)  small  evils  are  arguments  of  hearts  revolted  from  God ; 
they  did  the  Lord  as  much  mischief  as  they  could,  and  were 
secure.  Ver.  3.  Yet  mark,  wilt  thou  not  from  this  time  cry. 
My  Father  ?  Meet  the  Lord  as  thy  husband  ?  Will  he  keep 
his  anger  forever?  Nay,  the  Lord  cast  off  adulterous  Israel, 
and  thoy  knew  the  cause,  yet  went  on  securely  in  the  same  sins ; 
yet  see,  (ver.  14,)  "  Turn,  O  backsliding  children ; "  (Prov.  vi. 
5,  G,)  *»  How  long,"  etc. 

Section  II. 

Reason  \,  In  regard  of  the  foolish,  there  is  no  reason,  but  the 
Lord's  pity  and  compassion  to  a  sinful  people  ;  he  hath  compas- 
sion on  them  because  he  will ;  for  he  doth  not  pity  people  only 
in  respect  of  their  miseries ;  but  in  respect  of  their  sins,  (2 
Chron.  ult,  xvi..)  he  sent  his  prophets  among  them,  and  they 
despised  them,  »*  because  he  had  compassion  on  his  people ; "  the 
cords  of  grace  are  let  down  to  all  sinners,  blasphemers,  opposers 
ijf^God,  etc 
\  BeasMi  2.  In  regard  of  the  wise  virgins,  booouM  his  marriage 
covenant  with  them  is  not  suspended  on  any  thing  on  his  people's 
part ;  for  though  there  is  a  condition  which  the  Lord  requires 
of  his  people  in  marriage  covenant,  yet  the  Lord  so  requires  it 


THE   TEN   YIRGIKS.  425 

as  that  he  intends  to  work  it,  and  undertakes  to  maintain  it ; 
and  there  is  no  evil  in  them  but  he  promiseth  in  this  covenant 
to  remove ;  he  will  heal  them  of  it,  but  he  will  not  cast  them  I 
otf  for  it ;  hence  Eph.  v.  25J^  Christ  loves  his  church ;  wha^l 
because  it  had  loveliness  ?     No,  but  that  he  might  wash  it ;  ana 
if  he  loves  it  to  this  end,  that  he  might  wash  it,  then  no  pollu- 
tion can  make  the  Lord  utterly  to  cast  it  off;  if  he  loves  because 
of  deformities,  that  he  might  wash  them  awaj,  then  none  can 
quench  his  love  ;/  hence  no  security,  no  carelessness,  though 
deep,  though  long,  so  long  as  the  marriage  bond  between  man ; 
and  wife  continues ;  so  long  as  no  sin  is  committed  that  can ' 
break  this  marriage  bond,  so  long  infirmities  or  other  distempers 
never  separate.     Now,  no  sin  in  them  that  are  given  to  Christ  * 
can  break  the  marriage  bond,  because  it  is  wholly  undertaken 
on  the  Lord's  part  ^  women  may  commit  adultery  and  break 
their  marrijige  bond,  because  they  are  not  kept  by  their  husband 
from  that ;  but  the  Lord  undertakes  this  for  his  people,  ^'  to  put 
his  fear  in  their  heart,  that  they  shall  never  depart  from  God  ;  " 
(Hos.  ii.  19,  20,)  "I  will  betroth  thee  unto  me  forever,  and  you 
sliall  know  the  Lord ; "  hence  the  Lord  may  humble,  but  never 
utterly  reject  his  for  security  in  a  lust. 

Section  XQ« 

Use  I.  Of  direction  and  thankfulness  to  the  people  of  God ; 
O,  do  not  always  fall  to  fits  of  doubts  afler  security,  tliough  deep 
and  long,  as  many  Christians  do,  and  so  are  ever  laying  and 
pulling  up  foundations,  afler  most  peace  of  conscience,  most 
security,  and  then  the  sea  rageth  again,  and  it  is  hard  for  any 
man  to  keep  his  peace ;  have  you  had  such  mercy,  and  love,  and 
will  you  thus  be  careless  and  loose  agiiin  ?  believe  it,  the  Lord 
will  break  your  bones  if  you  love  your  beds,  and  not  give  you 
rest  till  you  find  it  on  another  pillow  ;  but  yet  do  not  deny  his 
love,  though  you  have  forgot ;  do  not  say  you  are  not  virgins, 
because  fallen  asleep  ;  and  that  the  bridegroom  will  never  come 
to  meet  you,  because  you  have  lingered  in  meeting  him ;  for 
*^  behold,  he  cometh."  I  know  there  is  a  difference  l)ctween 
8<?curity  of  the  wise  and  foolish  ;  of  which  hereafter.  The  dis- 
ciples fall  asleep  in  the  garden  after  a  treble  warning,  yet  it  was 
a;^Hnst  much  reluctancy ;  hence  Christ  pitied  them  ;  "  the 
spirit  is  willing,  but  the  flesh  is  weak ; "  and  when  they  were 
awakened,  their  vessels  were  not  found  empty ;  PeterV  vessel 
Wiis  full  of  love  to  Christ  before,  and  when  the  Lord  awakens 
him,  he  tells  him  be  loved  him ;  and  his  fall  and  security  for  a 

86* 


42G  THE  PAYABLE   OF 

time  made  him  more  humble,  and  love  the  Lord  with  less  self- 
confidence,  and  more  purity ;  but,  O,  wonder  at  it,  rejoice  in  it,  and 
be  thankful  for  it !  especially  you  that  have  fallen  into  any  se- 
cure frame  since  ye  came  into  these  virgin  churches ;  which  yoa 
can  not  but  do,  if  you  consider  the  greatness  of  this  sin ;  to  sin 
and  be  long  secure,  and  fast  asleep,  is  strange. 

1.  This  is  the  great  provoking  sin ;  look  throughout  all  the 
book  of  God,  let  the  sin  be  great,  and  immediately  aflcr  con- 
science-smitten, bones  broken,  and  heart  awakened,  we  shall 
never  see  the  Lord  but  he  is  pacified ;  the  Lord  hears  their 
groanings,  and  remembers  his  covenant;  but  little  sins  fallen 
into  and  by  security  continued  in,  the  Lord  visits  for  this ;  (Ps.  1.) 
when  a  man  shall  not  only  sin,  but  take  delight  in  it,  as  a  man 
doth  in  his  sleep. 

%  This  is  a  sin  in  places  of  liberty  and  ordinances,  whereas 
the  Lord  was  never  so  good  to  thee,  and  thy  heart  never  worse 
to  him  ;  never  so  secure ;  you  thought  and  purposed  never  to  be 
so  watchful  and  tender  as  now ;  to  be  secure  here  greatly  aggra- 
vates security. 

3.  This  sin  is  a  common  sin  :  now  this  adds  to  a  sin,  when  a 
man  luis  a  band  in  a  national  sin,  that  runs  in  the  blood  of  all 
the  churches  ;  foFso  foTTtFeTt  is  all  the  virgins  secure ;  when 
all  forget  the  Lord,  as  though  there  were  not  enough  to  lay  more 
load  upon  the  Lord,  what  doth  this  but  harden  others  in  securi- 
ty ?  thy  wives'  heart,  thy  brethren's  heart,  such  a  one  is  secure ; 
as  though  it  were  not  enough  to  fight  against  the  Lord,  but  giant- 
like to  fall  among  the  troops  of  them  that  securely  dishonor  the 
Lord  :  when  the  old  world  was  secure,  we  heard  nothing  of  that ; 
but  when  the  sons  of  God  came  to  be  secure,  and  all  flesh  cor- 
rupted their  ways,  the  Lord  falls  a  mourning,  and  repents  that 
he  had  made  man  :  when  any  sin  groweth  general  in  churches, 
that  sin  is  most  grievous  to  God ;  princes'  children  when  they 
sin  alone,  it  is  grievous,  but  when  they  take  part  with  all  the  mu- 
tinous crew  against  their  father,  this  strikes  deep  ;  O,  that  ever 
mine  eyes  should  see  this  evil ! 

4.  It  is  a  sin  which  is  the  last,  and  is  the  ruin  of  all  the  fool- 
ish virgins,  and  perfects  their  perdition,  as  here  it  did ;  they 
slept  till  it  was  too  late  ;  O,  that  the  Lord  should  not  cast 
you  oft*  for  this  !  admire  at  this,  and  let  thy  heart,  and  house,  and 
work  be  filled  with  praise  for  this ;  you  have  complained  long  of 
a  secure  heart ;  sec  it  humble  thee,  that  it  continueth  ;  but  make 
thee  wonder,  that  the  Lord  will  not  cast  thee  off. 


the  ten  virgins.  427 

Section  FV. 

Use  2.  To  all  those  that  have  been  long  secure,  let  this  com- 
passion of  the  Lord  awaken  you,  and  draw  you  to  him ;  and 
make  you  come  out  and  meet  him  ;  and  give  entertainment  to 
the  Lord,  who  hath  not  yet  cast  you  off  from  him,  but  yet  crieS| 
O,  come  and  meet  me :  methinks  this  should  awaken  you  ;  wha^ 
hath  not  the  Lord  cast  me  off  yet  ?  no !  but  his  cry  this  day  is, 
O,  come  out  and  meet  me !  the  Lord  might  have  cut  thee  off  in 
thy  security ;  this  is  his  season  to  others,  when  men  cry  peace, 
peace  ;  and  he  might  have  let  thee  slept,  and  never  awake  more 
till  past  hope  ;  yet  here  is  his  grace,  O,  come  and  meet  him  I  and 
will  you  despise  it,  and  refuse  the  Lord  ? 

Object,  L  I  have  no  oil  in  my  vessel,  no  grace  in  my  heart ; 
what  should  I  meet  for  him,  or  look  for  him  I  I  am  so  vile  and 
8o  secure,  he  can  not  look  upon  me. 

Ans,  1.  You  have  the  more  need  of  receiving  him  as  your 
bridegroom,  tliat  so  you  may  receive  the  eternal  anointing  of  his 
Spirit  of  grace  and  life  in  your  hearts. 

2.  Now  you  have  time  to  get  both. 

Obfect  2.  But  it  is  long  before  the  bridegroom  comes ;  there 
is  time  enough  for  this  hereafter. 

Ans.  1.  Would  you  never  look  after  the  Lord,  and  being  be- 
trothed to  him,  till  the  very  time  of  his  coming  ?  will  you  de- 
spit^  grace  to  the  utmost,  and  weary  out  grace  to  the  last  gasp  ? 
Behold,  the  Lord  shall  come,  and  thy  eye  shall  see  him,  and  wail 
because  of  him  ;  and  the  Lord  will  make  thee  cry  out  on  thy 
death  bed,  and  warn  otlicrs  to  take  heed  of  trifling  with  the  Lord 
long,  who  didst  never  take  warning  thyself. 

2.  You  see,  when  the  cry  is  made,  the  bridegroom  is  not  far 
behind ;  now  is  his  cry,  and  you  see  some  that  did  awaken,  and 
after  the  cry,  had  time  too  little  to  trim  their  lamps.  It  may  be 
many  cries  have  been  sounding  in  thy  secure  ears;  and  yet 
tliere  is  time ;  he  is  not  come ;  grant  it ;  and  will  you  therefore 
despise  this  rich  grace  the  more  because  of  his  goodness  ? 

Object,  3.  But  I  am  well  as  I  am  without  the  bridegroom. 

Ans.  It  may  be  sleep  is  sweet  for  the  present ;  but  if  thou 
wert  awakened,  thou  wouldst  be  of  another  mind;  there  are 
many  here  present  that  can  say,  they  thought  themselves  well, 
etc.,  but  now  I  see  my  error,  etc.  O  Lord,  what  if  I  had  been 
left  to  these  thoughts !  yet  this  is  ever  the  frame  of  a  secure 
heart,  (like  swine,)  well  when  it  is  in  the  mire,  basking  in 
the  sun. 

1.  It  is  pleasure;  but  consider,  it  is  but  short ;  long  security 


428  TU£    PARABLE    OF 

will  end  in  hideous  affrights,  and  doleful  awakenings,  for  one 
day's  short  sleep :  I  remember  Nineveh's  arc  set  out  by  this. 
Zeph.  ii.  15.  '*This  is  the  rejoicing  city  that  dwelt  carelessly  ;  " 
painting  out  their  misery  for  this  sin  above  all  the  rest ;  so  when 
plagues  be  upon  you,  God  and  angels  shall  point  at  you,  this  is 
the  secure  sinner  that  lived  loosely. 

2.  It  deprives  you  of  more  rest  and  ease;  carnal  security 
keeps  a  man  from  knowing  spiritual  security ;  while  your  sin 
and  sleep  is  sweet,  the  grace  of  Christ  and  the  sense  of  his  love 
shall  be  strangers  to  you,  and  to  your  hearts  ;  Christ  is  anointed 
to  preach  to  a  weary,  not  to  a  sleepy  sinner.  Is.  L  4.  There  are 
seasons  of  refreshings  and  coolings,  which  such  shall  never 
know. 

3.  This,  which  is  thy  pleasure,  is  the  Lord's  sorrow  and 
grief;  look  as  when  the  sinner  mourneth  under  his  sin,  the 
Lord's  heart  is  quieted  ;  (Zeph.  iii.  17,  18,)  "  I  said  I  would  con- 
fess, and  thou  forgivest"  So  when  a  man  delights  in  his  sin, 
the  Lord's  soul  is  then  grieved ;  and  the  more  deliglit  the  more 
grief;  Christ  mourned  for  the  hardness  of  their  hearts.  Mark 
v.  3.  Now,  grant  that  you  have  this  pleasure,  yet  what  joy  is  it 
to  think,  that  while  I  have  my  ease  and  peace,  the  Lord  hath  his 
burden !  my  rest  and  peace  is  the  Lord's  sorrow  in  heaven  ; 
when  the  sons  of  God  grew  fleshly,  the  Lord  repented  that  he 
had  made  man.  O,  let  the  groanings  of  a  compassionate  God 
awaken  yQu  out  of  this  security  ! 

Section   V. 

Object,  But  there  is  none  secure  here. 

Arts,  It  is  hard  for  wise  not  to  fall  here  ;  but  for  foolish  not  to 
fall  to  this  sin,  at  least  to  be  long  preserved  from  it,  will  be  mi- 
raculous ;  but  for  the  most  part  of  men  not  to  be  drowned  in  it. 

1.  Have  not  divers  lived  and  never  been  awakened  at  all,  not 
so  much  as  to  cry  out,  I  am  a  damned  man  ;  what  shall  I  do  ? 
thou  never  hadst  a  spark  of  eternal  flames  of  wrath  to  kindle  thy 
conscience,  and  that  after  an  ignorant  and  profane  life. 

2.  If  you  have  been  troubled,  have  you  not  fallen  asleep  be- 
fore ever  you  have  gotten  any  settled  peace  and  c6mfort  in  the 
blood  of  Christ,  only  hast  got  so  much  oil  as  makes  thy  liunj> 
burn,  luid  gives  thee  a  name  to  live,  when  thy  vessel  is  empty  and 
heart  is  dead  ? 

3.  Have  not  many,  nay,  most,  of  thy  days  been  spent  without 
any  sorrow  for,  or  reckoning  concerning,  thy  sin  ?  It  may  be  you 
have  a  lent  and  a  cleansing  week  sometimes ;  but  most  commonly 


THE   TEN   VIRGINS.  429 

it  is  Otherwise,  that  you  never  see  sin,  but  sleep  in  it,  and  set 
yourselves  to  go  on,  having  found  no  hurt  in  such  a  course  as  yet. 

4.  How  many  use  the  ordinances  of  God,  come  to  them,  but 
never  gain  good  by  them !  What,  is  there  no  gold  in  these 
mines  ?     Yes  ;  but  a  slothful,  secure  heart  will  not  dig  for  them. 

5.  Nay,,  do  not  Grod*s  cries  make  thee  sleep  the  faster  ?  he 
taketh  away  a  great  part  of  thy  estate  from  thee,  and  thou  look- 
est  upon  the  misery  and  shame  of  rags  and  poverty ;  and  thy 
heart  dieth  away  with  discontent,  and  grows  more  worldly.  If 
light  be  darkness,  if  means  of  wakening  be  a  means  of  sleeping, 
how  great  is  that  security  !  O,  therefore,  go  out  and  meet  the 
bridegroom. 

Section  VI. 

Quest.  But  how  shall  I  receive  the  Lord  as  my  bridegroom 
and  husband  ? 

Ans.  1.  See  what  thy  widowhood  is,  and  forsaken  condition  ; 
(Is.  liv.  5,  6,)  "  When  thou  wast  refused,  the  Lord  loved  thee ;" 
what  creature  can  help  thee,  when  the  Lord  forsakes  thee  ?  what 
a  misery  is  it  to  live  out  of  a  father's  house  ! 

2.  See  his  love  that  he  makes  to  you ;  otherwise  you  will 
never  conclude  it,  but  sink,  saying,  "  The  Lord  forgets  me." 
O,  see  his  love  he  makes  to  thee  to  receive  him ;  and  that  thou 
wouldst  give  thy  consent  to  have  him,  that  thou  mayst  love  him. 
Is.  Ivi.  6.  A  carnal  heart,  a  whorish  lover  desires  to  close  with 
Christ,  that  Christ  may  give  gifts  to  it,  and  love  it ;  but  a  virgin 
that  she  may  love  the  Lord,  and  be  wholly  his ;  and  this  will 
answer  all  doubts ;  what  have  you  to  do  with  Christ,  and  all 
that  mercy,  grace,  and  glory  ?  O,  it  is  that  I  may  love  the  Lord 
more. 

Object.  It  is  presumption. 

Alls.  No,  it  is  that  I  may  love  the  Lord  indeed ;  and  now, 
when  the  lieart  is  drawn  here,  (Ps.  xlv.  10,)  "  Then  shall  the 
king  have  pleasure  in  thy  beauty ; "  pleasure  in  thee,  and  all 
that  thou  dost :  what,  in  me,  that  I  am  weary  of  myself  ?  Yes, 
in  thee.  1.  When  he  forsakes  others,  he  will  meet  thee.  2. 
Though  he  departs,  and  sorrows  attend  thee,  yet  thy  sorrows 
shall  be  turned,  into  joy,  and  he  will  see  thee  again,  and  never 
cea^te  delighting  in  thee,  but  wraj)  thee  up  in  everlasting  em- 
bracings. 


430  THE   PARABLE   OF 

CHAPTER  Mil. 

OF  CHBISrS  COMING,  AND  HIS  AWAKENING  SLEEI'ING  CHBISIIANS. 

Ver.  7.   Then  all  the  virgins  arose  and  trimmed^  etc. 

Section  I. 

In  these  words,  to  ver.  JO,  is  set  down  the  eflfect  which  the  cry 
had  upon  the  virgins. 

First,  Upon  all  of  them  in  general,  in  this  seventh  verse* 
Secondly,  Upon  the  foolish  in  particular,  in  the  next  verses. 
First,  The  effect  it  wrought  upon  all  of  them  in  general,  both 
good  and  bad,  is  set  down  in  two  things :  1.  They  did  all  arise ; 
i.  e.,  they  were  thoroughly  awakened  out  of  their  secure  con- 
dition. 2.  Being  awakened,  they  fell  to  their  work,  which  was 
to  trim  their  lamps,  as  to  beautify  and  adorn  their  lamps,  which 
had  now  lost  their  light  and  beauty  by  soiling  themselves,  and 
all  through  neglect ;  now  they  trimmed  them,  when,  first,  they 
wiped  off  the  soil.  Secondly,  Made  search  for  that  which  was 
necessary  for  the  shining  glory  of  them ;  thus  far  the  foolish 
trinmied  their  lamps,  who  yet  did  not  find  that  oil  in  their  ves- 
sels, which  was  the  main  thing  to  beautify  them  indeed,  which 
the  wise  had ;  so  that  they  all  trimmed  their  lamps ;  the  wise 
trimmed  theirs  indeed ;  the  foolish  theirs,  so  well  as  they  could. 
Observ,  1.  That  the  serious  real  apprehension  of  the  nearness 
of  Christ's  coming  is  enough  to  awaken  thoroughly  the  most  se- 
cure virgins.  I  say,  if  virgins,  (especially  that  have  been  awa- 
kened to  know  any  thing  of  the  Lord's  coming,)  this  will  awaken 
them ;  for  when  the  cry  was  made,  lie  cometh  !  now  they  all 
arose ;  whilst  he  did  tarry,  as  they  thought,  then  they  sleep ;  but 
when  the  cry  comes  that  he  is  near  and  coming,  O,  now  they 
awake. 

This  coming  is  meant  either  of  his  coming  to  the  last  judg- 
ment, or  of  his  coming  to  particular  judgment  immediately  at 
/  and  after  death.  I  shall  apply  myself  chiefly  to  the  coming  of 
I  Christ,  at  death,  to  his  people,  because  this  doth  chiefly  concern 
J  us ;  the  near  approach  of  this  will  awaken,  when  apprehended 
i  near. 

Rom.  xiii.  11.  When  the  apostle  would  awaken  them  out  of 
security,  **  Your  salvation  now  is  nearer  than  when  you  first  be- 
lieved; "  i.  e.,  that  perfect  salvation  which  is  at  that  time;  now, 
if  the  apprehension  that  it  is  nearer  than  at  first  awakens,  much 
more  when  it  is  apprehended  so  indeed.     James  v.  8,  9.     There, 


THE   TEN    VIUGIXS.  431 

it  seenis,  divers  that  were  oppressed,  and  they  ready  to  faint  and 
forsake  the  Lord,  and  wait  no  more ;  what,  therefore,  doth  he 
do  ?     "  The  coming  (saith  he)  of  the  Lord  draweth  nigh." 

1  Sam.  xii.  19.  When  Samuel  told  them  before  that  misery 
should  come  if  they  would  have  a  king,  they  cared  not ;  now, 
when  thunder  came,  that  they  saw  death  and  the  Lord  near 
them,  now  they  feared,  and  cried,  and  repented  ;  O,  we  die,  say 
they ;  pray  for  us.  It  is  with  the  soul  as  it  is  with  seamen, 
when  they  first  set  out  in  the  main,  if  the  wind  be  good,  and  all 
things  well,  they  take  their  rest  and  sleep,  though  going  nearer 
every  day  than  another ;  but  when  they  apprehend  they  are  near 
the  shore,  now  they  look  out,  though  in  the  night ;  so  here. 

Section  II. 

Reason  1.  Because  here  a  man  sees  an  end  of  his  sinful  way, 
and  of  all  his  delights  which  have  bound  him  up  in  the  bonds  of 
ijeourity.  A  soft  bed,  and  an  easy  pillow,  and  much  feeding  in 
a  f)lace  of  rest,  will  procure  much  sleeping ;  the  heart  of  a  man 
would  never  be  secure  if  it  had  not  some  delight  or  other  to 
quiet  itself  withal.  Now,  at  Christ's  coming  there  is  an  end  of 
it ;  then  a  man  is  stripped  naked  of  all  his  greatness  and  honor, 
friends,  blessings ;  and  when  a  man  sees  an  end,  and  is  come  to 
an  end  of  his  sinful  way,  now  all  a  man's  delights  and  hopes 
perish.  The  beginning  of  a  sinful  course  is  sweet  and  beautif 
(like  pictures  seen  afar  off  beautiful,)  but  the  end  is  gall  and] 
wormwood ;  for  every  sinful  secure  course  is  sweet  in  appear- 
ance or  in  deed.  If  only  in  hope  and  conception,  as  in  a  dream, 
when  the  end  comes,  all  a  man's  hopes  perish.  If,  indeed, 
hath  been  sweet,  now  there  is  the  more  grief;  now  my  heart,  my 
life,  my  blood  must  be  taken  from  me,  and  what  profit  is  there 
now  in  this  my  stubborn  way  ?  When  a  man  is  sinking,  and  the 
boat  is  breaking,  what  a  miserable  wretch  now !  Lord,  help  ! 
Hence,  (Ezek.  vii.  3,  6,)  when  an  end  is  come,  now  they  fling 
their  silver  in  the  streets ;  O,  the  stumbling-block  of  mine  in- 
i<piity  !  (ver.  18,  19  ;)  now  "  they  shall  seek  peace,  and  shall  not 
find  it,"  (ver.  2o  ;)  now  "  they  shall  seek  a  vision  of  the  proph- 
et." Ver.  26.  Like  a  man  that  is  drawn  into  a  fair  wav,  and  is 
out  of  that  his  way,  when  he  comes  to  an  end,  and  is  forsaken 
of  all,  left  in  a  wood,  now  that  i?*  the  profit. 

Reason  2.  Because  at  his  cominj?  tliere  is  the  entrance  and 
passage  into  eternity,  and  into  an  eternal  state  of  weal  or  wo(; ; 
now,  though  the  apprehension  of  the  end  of  a  secure  sinful  way 
may  and  will  awaken,  yet  when  eternity  is  apprehended  it  will 


I 


432  THE   PARABLE    OF 

amaze  ;  for /this  time  is  but  a  little  spring  or  riirer  which  runs 
into  eternity,  and  carries  all  men  living  down  with  it  to  eternity.  / 
Now,  when  men  see  an  end  of  time  and  the  beginning  of  eter- 
nity, and  themselves  posting  thereto,  it  is  as  when  a  man  sees 
himself  floating  upon  the  waters,  where  there  is  no  bottom,  and 
all  stay  gone ;  though  he  hath  been  long  secure,  now  he  will  cry 
out  if  he  sees  it.  It  is  with  men  now  as  it  is  with  those  that  are 
ready  to  be  cast  down  from  some  tower ;  it  makes  the  heart  trem- 
ble ;  O,  where  shall  I  alight !  O,  it  is  impossible  but  if  men  do 
apprehend  eternity,  and  that  also  near  unto  them,  but  it  will 
awaken  them ;  it  will  make  a  stout,  stony-hearted  Saul  to  run  to 
Urim ;  it  wiU  make  kings  and  princes  run  to  monasteries,  and 
men  to  cells  and  deserts ;  it  will  make  the  proudest  Felix  trem- 
ble when  Paul  reasons  of  judgment  to  come.  It  is  usually  the 
first  thing  that  doth  awaken  the  people  of  God ;  eternity  doth 
amaze  them,  and  them  that  have  fallen  to  all  lasciviousness.  O, 
eternity ! 

Beason  3.  Because  of  the  terror  at  the  coming  of  the  Lord, 
(Eev.  vi.  iULj)  to  them  that  be  unprovided  and  unprepared ; 
hence  it  is,  and  will  be,  when  an  evil  is  near,  fear  will  fly  out. 
Men  as  men  will  do  it,  unless  they  be  walking-blocks  and  brutes. 
For,— 

1.  Then  they  are  to  stand  naked  before  the  Lord  so  great  and 
holy. 

2.  Then  shall  they  have  all  their  sins  set  in  order,  (Ps.  I.  21,) 
and  especially  those  secret  sins  which  they  never  saw,  and  where- 
by they  did  perfect  their  own  perdition. 

3.  Then  the  final  sentence  passed,  never  to  be  recalled  again, 
and  they  shall  know  it ;  for  if  there  might  be  a  day  to  repent, 
then  some  hope  ;  but  if  not,  O,  tliis  awakens. 

4.  Then  to  be  surrendered  up  into  the  hands  of  devils,  to  be 
kept  by  that  jailer  in  prison,  (1  Pet.  iii.  19,)  "  until  the  coming 
of  the  great  day ; "  and  so  to  be  kept  in  their  custody,  and  to  be 
in  their  fellowship,  looking  back,  and  mourning  for  time  misspent, 
looking  to  time  to  come,  shortly  to  meet  my  body,  and  then  to  be 
parted  forever  from  the  Lord  !  O,  when  this  evil  is  apprehended, 
it  will  awaken  a  man  to  search  and  look  about  him. 

Section  IIL 

Use  1.  Hence  see  a  gi-eat  cause  of  the  deep  and  long  security 
of  many  a  niiin,  and  that,  in  virgin  churches,  under  all  awaken- 
ing nutans,  ordinances,  and  providences  of  God ;  men  put  far 
from  them  this  day  of  death,  and  time  of  Christ  s  coming ;  they 


THE   TEN    VIRGINS.  4dd 

think  seldom  of  it,  come  not  near  to  it,  nor  make  it  near  to  them ; 
sometimes  they  complain  of  a  dead,  sluggish  spirit,  secure  heart, 
and  yet  remain  so,  and  wonder  sometimes  at  the  reason  of  it, 
why  it  should  be  so.  Why  ?  This  is  one  reason  of  it,  either  you 
think  not  of  this  coming  of  the  Lord,  or  see  it  not  near,  even  at 
the  door,  but  number  many  days  to  yourselves,  and  this  is  the 
cause  of  it ;  you  do  not  lodge  in,  nay,  look  to  your  coffins,  and 
walk  to  your  grave  side  often,  and  so  stand  there  and  hear  the 
cry,  and  see  the  Lord  a-coming ;  there  will  be  more  in  what  I 
say  than  what  you  see  at  first  blush  of  this  truth ;  but  this  I 
know,  and  the  word  proves  it,  universal  security  ariseth  from 
hence.     As  for  instance, — 

1.  Why  do  men  mind  the  things  of  the  world  so  much  ?  that 
there  is  such  care  for  them,  such  eager  desire  after  them,  that 
many  times  prayer  is  neglected.  Sabbaths  neglected ;  when  will 
they  be  at  an  end  ?  Grod  neglected,  souls  of  wife,  children,  ser- 
vant<,  a  man's  own  soul  neglected  and  overgrown  with  nettles ; 
that  there  is  such  a  high  opinion,  dreams  of  worldly  goods^  and 
when  a  man  hath  them,  then  at  rest ;  because  with  the  glutton, 
they  think  they  have  goods  for  many  a  year  ;  and  hence  we  shall 
see  when  a  man  waketh,  death  is  near  to  him ;  and  when  it  is 
near  to  a  man,  now  he  thinks  he  hath  been  deceived  in  all  the 
things  of  the  world,  that  they  are  not  good  for  him  ;  (1  Cor.  vii. 
29.)  *'  The  time  is  short,  and  the  fashion  of  the  world  passeth 
away ; "  nothing  makes  these  things  so  sought  after  and  good 
but  only  esteem ;  now  this  is  because  men  look  only  to  things 
present, 

2.  Why  do  men's  hearts  sink  with  the  meanness  of  their  out- 
ward condition,  and  the  troubles  of  it  ?  (for  this  is  security :)  it  is 
because  of  this,  they  do  not  remember  the  nearness  of  the  com- 
ing of  the  Lord ;  it  is  but  a  little  while  longer,  and  then  the  God 
I  have  chosen  will  alone  be  sweet,  and  he  will  make  me  amends 
for  all  my  troubles,  and  therefore  let  me  bear  up  my  head  a  little 
while.  Ps.  xxxix.  When  David's  heart  began  to  be  troubled  by 
t*eeing  others'  prosperity,  his  own  misery,  "  Lord,"  saith  he, 
'*  make  me  to  know  my  end  and  the  measure  of  my  days ;  mine 
a;re  is  as  a  hand  breadth  ; "  hence,  (ver.  7,)  "  Lord,  what  hope 
I  for?  truly,  my  hope  is  in  thee." 

3.  Why  are  men  puffed  up  with  their  own  excellences,  and 
filled  with  such  pride  and  higli  conceits  of  themselves,  sometimes 
of  their  l>eauty,  sometimes  of  their  a[)parel,  sometimes  their 
friends,  sometimes  their  esteem,  and  they  value  themselves  much 
by  this  ?  men  consider  not  the  coming  of  the  Lord,  which  shall 

VOL.  II.  37 


I 


4U  THE  PARAHLC  ur 

fitain  the  pride  of  &11  glory,  (Is.  zxiiL  S.)  and  that  tbie  dme  it 

4.  Why  do  people  complain  they  can  not  prize  the  Lord  or 
his  ordinances  b»  they  could  ?  Why  do  men  on  their  death  beds 
then  prize  it,  —  llien  pray,  then  hear?  then,  O,  little  mercy,  then 
send  for  Moses,  then  the  Lord  is  righteous ;  and  if  be  show  mer- 
cy, never  such  a  pattern  as  now,  because  noir  death  and  Chri-sfs 
coining  is  near ;  you  do  therefore  undervalue  the  gain  of  ordi- 
nances, because  of  thisi  if  you  did,  you  would  glory  in  aolhing 
but  the  Lord.  Jer.  ix.  21,  23. 

5.  Why  do  men  go  up  and  down  without  any  assurance  of  the 
Lord's  love,  or  the  truth  of  any  grace,  and  that  atler  conviction  ? 
why  do  men  upon  tbeir  death  beds  seek  for  it,  and  then  fall  a 
searching,  and  then  open  their  estat«s,  and  then  desire  peace  ? 
because  Ihe  coming  of  the  Lord  is  near;  you  put  tlie  day  of  the 
Lord  far  from  you  ;  if  you  saw  it  near,  you  would  get  on  your 
armor  in  readiness  against  the  day  of  battle ;  if  your  husband  be 
at  the  door,  you  would  get  on  your  appareL  Ps.  Ixxxix,  46, 
47,  49. 

6.  Why  is  so  much  time  spent  unfruitfully,  that  a  Christian  is 
not  abundant  in  doing  and  receiving  good?  who  is  the  better 
for  thy  speeches,  for  thy  prayers,  for  thy  example  ?  When  Mo- 
ses (Ps.  ic.)  hod  numbered  men's  days,  then,  (ver.  17.)  "slablish 
thou  the  work  of  our  hands  upon  us:"  look  upon  a  Christian  al 
first  coaversioQ )  he  thinks  be  shall  not  Uve  long ;  it  is  strange  to 
see  what  prayers,  what  tears ;  how  fruitful,  how  diligent  he  is ; 
O,  therefore,  see  your  sore  this  day ;  it  is  nigbt  almost ;  O,  there- 
fore up  and  be  doing. 

Section   IV. 

Uke  2.  O,  therefore,  if  ever  you  would  be  freed  from  this 
infectious,  this  damning  sin  and  plague  of  security,  make  the 
coming  of  the  Lord  near  unto  you,  and  come  you  near  unto  it, 
be  ever  near  it;  number  your  days,  they  are  soon  told  over,  and 
of^n  think  of  your  latter  end  and  when  the  bridegroom  comes; 
for  this  will  awaken  you  out  of  your  secure  tits,  and  moke  you 
fall  hard  to  your  work. 

First.  This  will  make  you  do  much  work  for  the  Lord  in  a 
little  time ;  when  Moses  was  to  be  gathered  to  bis  fathers,  now 
he  provides  for  the  church,  now  be  inslrucls  the  people  more 
than  ever  concerning  their  estates,  cic 

Secondlff.  It  will  be  very  sweet ;  it  is  but  a  very  liltle  while, 
though  it  be  hitler,  and  it  will  put  strength  to  do  it;  work  is 
weari&omii  for  wont  of  strength  ;  so  Christ's  work  is  wearisome, 


TOE  TEN   VIRGINS.  435 

beeaase  we  want  strength ;  now  this  doth  put  strength  into  the 
soul.  James  v.  8,  9. 

Jliirdly,  It  will  be  very  glorious ;  works  even  of  dying  men 
are  very  glorious  and  successful ;  speeches  of  living  (yet  dying 
Christians)  sink  deep ;  for  then  God  is  near  unto  us  when  we 
are  near  unto  him,  and  see  things  as  they  are  ;  and  hence  such 
speeches  are  commonly  blessed  to  men ;  the  speeches,  and  works, 
and  carriages  of  Clirist  were  never  so  glorious  as  when  most 
near  his  end. 

Section  V. 

Object  But  should  a  Christian  in  Christ  use  this  as  a  motive 
to  stir  up  his  heart,  or  no?  this  is  mockery,  this  philosophy 
sends  men  to ;  doth  divinity  do  so  ?  a  Christian  must  be  acted 
by  love,  not  fear. 

Aru.  1.  That  which  God  hath  sanctified  for  this  end  we  may 
make  use  of  for  the  attainment  of  it ;  now  God  hath  sanctified  I 
afflictions,  death,  and  the  fear  of  them  for  this  end,  to  awaken  I 
the  secure  sinner ;  Jehosaphat  fears  and  proclaimeth  a  fast ;  I 
Noah  feared  and  built  an  ark  ;i  Christ  himself  to  the  church  of  I 
Sardis  (to  awaken  her)  professeth,  ^  he  will  come  as  a  thief  m 
the  night  suddenly."  2  Pet.  iii.    "  If  the  heavens  shall  be  dissolved, 
what  manner  of  persons  should  we  be  ? "   It  is  true,  it  is  hypoc- 
risy for  a  man  to  be  led  only  by  fear ;  but  it  is  profaneness  (the 
original  of  the  Sadducees)  not  to  be  terrified  at  all ;  it  is  not 
hypocrisy  to  be  awakened  partly  by  a  fear  to  the  apprehension 
of  these  things ;  for  God  hath  sanctified  them  for  this  end,  and 
though  these  do  not  work  grace  (where  there  is  none  before) 
barely,  yet  tlie  awakening  of  conscience  is  that  whereby  the 
I>ord  prepares  for  grace ;  and  this  is  good  in  its  kind ;  and  it 
stirs  up  grace  where  it  was  before,  as  here  this  cry  makes  the 
virgins  to  kindle  their  oil,  and  set  that  a-buming. 

Object,  2.  But  the  time  is  not  near ;  should  I  apprehend  an 
untruth  ? 

Ans,  It  may  be  it  is  near ;  the  apprehension  of  this  is  not 
false,  and  this  the  Lord  gives,  (ver.  13,)  as  the  ground  of  con- 
stant watch,  "  for  you  know  not  when  he  comes ; "  now  if  men 
love  their  goods,  they  will  watch. 

2.  It  is  near ;  if  you  had  but  wisdom  to  see  into  eternity,  and  the 
nature  of  time,  you  would  say  so  also ;  (Ps.  xc.  4,)  "A  thousand 
yciirs  are  but  as  yesterday,  and  as  a  watch  in  the  night."  Ver.  5, 
our  time  is  as  a  sleep,  short  and  vain.  Ver.  G,  ^*  It  is  but  as  a 
fiowcr  of  one  day's  glory ;  nay,  it  is  but  as  a  thought."  Veij^Oji,.^ 
It  is  BO  when  you  see  things  as  they  are,  and  you  will  account  it  I 


bo;  0,  therefore,  let  me  beg  this  of  you,  make  Christ's 
and  death  nt«ir  to  yon,  that  you  may  be  delivered  from  you 
deiid  palsies,  deep  slumbers,  nnd  dying  siek-iiteeps ;  especially 
■  BoeiDg  ihe  signs  of  the  Lord's  coming  to  reckon  with  you,  do 
lyUU  think  to  eseape  ?  ^Masters  that  belnist  servanis  with  roost, 
will  ibey  coll  others  to  account,  to  whom  they  hnve  befmsied 
less,  and  not  you  ?  What  people  under  heaven  are  trnsted  with 
more  mercies  itnd  liberties  than  we  ?  tmd  do  you  think  he  is 
gone  to  a  fsir  country,  uiid  will  never  return?  He  let  Palatine 
and  other  ebun^bes  enjoy  the  means  long,  he  summons  them  to 
account  by  famine,  sword,  and  jwstilcnce,  wild  beasts,  and  cruel 
soldiers;  and  shail  he  never  ride  in  his  circuit  this  way?  yes, 
verily.  Do  you  boast  in  the  goodly  stones  of  this  temple  ?  If 
the  Lord,  by  your  security,  be  despised,  and  his  messengers,  and 
ordinances,  and  kingdom,  be  will  not  leave  one  stone  npon 
another.  When  will  this  be  ?  not  yet,  that  is  true ;  yet  awake 
at  the  signs  of  it;  (Malt,  xxiv..)  "  Wars,  rumors  of  wars,  Famine, 
6arthqudces,  deceivers  tliat  come  in  the  name  of  Christ,  apostasy 
of  professors,  whence  many  come  to  be  offended;  divisions  and 
ECattcrings  of  one  brother  against  another,  iniquity  abounding  in 
the  world,  and  love  growing  cold  in  churches."  If  these  be  not 
amoDgst  us  now,  we  have  the  less  cause  Co  fear;  if  so,  have  we 
not  cause  to  awake  one  hour,  considering  our  lime  is  nigh  ?  if 
not,  yet  Christ's  time  is  nigh  of  coming  to  particular  persons. 


Section   VI. 

Qiiesl.  How  shall  I  make  it  near? 

Am.  Truly,  tiU  the  Lord  teach  us  the  number  of  our  days, 
we  can  never  do  it :  yel  three  things  do. 

FiTtt.  Convince  thy  soul  of  the  sin  and  ovil  of  looking  after 
lo-morrow,  and  reaching  after  that  time  which  is  to  come.  Prov. 
xxvii.  1.  1.  It  is  none  of  thfne.  2,  Nothing  draws  the  heart 
so  much  from  God.  3.  Tou  will  never  find  wliat  you  expect 
hence ;  these  are  lying  vanities,  therefore  come  not  to  these 
welb. 

Secondly.  Either  thou  wantest  assurance }  tlien  fear  his  com- 
ing; for  fear  will  make  misery  present,  and  so  awaken;  and  hope 
(e  contra)  good  present ; — or  Uiou  hast  assurance ;  then  love  his 
eoniing,  see  all  thy  good  wrapped  up  there ;  and  love  will  make 
things  absent  beloved,  and  present  comfort  in  the  thoughts  of 
them  ;  as  wicked  men  that  love  the  things  of  this  life,  and  are 
in  certain  hopes  to  have  them,  they  oft  rejoice  in  tlie  hopes; 
because  the  good  is  present,  they  reckon  upon  it  a^  theirs  already. 


THE  TEN   VIRGINS.  437 

TTiirdiy.  See  how  near  you  arc  unto  the  Lord  Jesus.  1.  That 
you  are  made  for  the  Lord,  not  to  enjoy  these  things  ;  they  are 
made  for  you,  and  not  you  to  serve  them ;  hecause  Grod  hath 
called  you  out  of  this  world,  from  the  grave,  hell,  sin,  to  life ; 
now  the  next  is  glory.  2  CJor.  v.  3-5. 

2.  That  there  is  nothing  but  thy  breath,  thy  body,  between 
thee  and  Jesus  Christ ;  when  this  shell  is  broken,  thou  art  with 
the  Lord,  and  shalt  see  him  with  open  face ;  this  will  make  you 
look  for  the  day  of  delivery. 


CHAPTER    IX. 

OF  CHRISTIANS  TRIMMING  THEIR  LAMPS,  AND  HOW  HOLINESS 

IS  THE  CHRISTIAN'S  GLORY. 

And  trimmed  their  Lampt. 

Section  L 

The  word  trimmed  signifies  adorned,  beautified  their  lamps, 
made  clean,  or  cleansed ;  it  is  the  same  word  which  is  used 
1  Tim.  ii.  9 :  **  Women's  adorning,  let  it  not  be  with  pearls,  but 
good  works." 

Que$t,  What  is  the  glory  of  the  lamp  ? 

Am,  First,  When  the  filth  is  wiped  away,  which  did  de- 
file it. 

Secondly,  Wlien  oil  is  gotten,  and  the  lamp  is  lighted ;  now 
it  is  in  its  full  trim,  as  it  was  at  first,  when  they  went  out ;  whilst 
they  were  sleeping,  their  lamps,  not  being  looked  into,  began  to 
lose  their  shining  glory  ;  now  they  recover  them. 

Obfect,  But  how  came  the  foolish  to  trim  their  lamps  ? 

Ans,  They  did  endeavor  it,  and  did  something  that  way,  as 
is  apparent  from  the  context,  and  so  they  trimmed  them  so  far 
as  they  could  reach ;  but  the  complete  and  full  adorning  of 
them  was  this  of  the  wise.  And  therefore  look,  as  by  oil  in  the 
vessel  is  meant  the  eternal  anointing  of  the  Spirit  of  grace 
within,  so  by  shining  is  meant  the  glorious  profession  arising 
from  it,  as  the  adorning  of  women  (1  Tim.  ii.  9)  is  their  holy 
conversation. 

Observ,  2.  That  the  Spirit  of  holiness  abiding  in  the  hearts 
and  shining  in  the  lives  of  saints,  it  is  their  excellency,  orna- 
ment, and  glory.  This  adorns  the  virgins'  lamps ;  through  se- 
curity they  began  to  lose  their  glory.     Now,  when  they  prepare 

37  • 


I 


438  Tut:  i-AUABLE  ov 

their  Innipn,  thej  adorn  their  lamps ;  and  this  is  thrir  giorj- 
2  Cor.  iii.  iiJl.,  "  We  are  changed  into  the  same  inrngc,  from  glo- 
ry lo  glory  ; "  grace  and  hnlinesa  is  glory.  Eph.  v.  27,  Christ 
presenld  a  glorious  cliureh  ;  wherein  ?  "  without  spot  or  wrinkle, 
and  holy  before  (h(!  Lord."  1  Thess.  iv.  4.  Snnciifiuation  and 
houor  are  joined  together. 

Section  II. 

Quest.  What  Spirit  of  holiness  is  it  which  is  a  Christian's 
glorv! 

Am.  It  ia  Dot  every  patched  profession  of  holiness  which  is 
a  Christian's  true  glory ;  for  by  what  means  ie  the  name  of 
God  more  blasphemed  hy  the  wicked  of  the  world,  than  by  thiee 
that  profess  holiness,  yet  brealc  out  iuio  seandnlous  sjns?  Kom. 
it.  14.  It  is  a  wonder  if  a  prpfane  man  be  good  a  little  ;  but  it 
is  a  greater  wonder  and  Bcandal  if  a  professor  be  bad  a  Utile. 
Neither  is  it  a  most  glorious  appearance  of  holiness :  this  is  de- 
ceit, craft,  and  hypocrisy,  not  a  glory.  A  slagephiyer,  that  acts 
the  part  of  a  king,  waitla  tlic  glory  of  a  king ;  and  hence  Paul 
opposeth  himself  to  these.  2  Cor.  v.  12.  But  when  there  is  first 
an  exemplary  holiness,  arising,  secondly,  from  the  fullness  of  the 
Spirit  of  grace  within,  as  here  in  the  virgins,  a  sliining  profes- 
sion from  an  inward  Spirit,  when  Christ  hnth  attained  the  end 
of  offering  up  himself,  "  lluit  men  are  a  peculiar  people,  zealoun 
of  good  works."  Suppose  the  lamp  doth  bum,  yet  if  not  for  the 
end  il  was  made,  so  that  a  man  can  scarcely  see  bis  way,  nor 
others  by  it,  its  glory  is  mueh  lost.  Now,  the  end  of  the  Spirit 
of  huUncsa  is  this,  llio  end  of  Christ's  death  and  ministry  is  this ; 
(Phil.  ii.  13,  14,)  and  though  iheyinay  speak  evil,  jet  (1  Pet.iL 
12)  they  may  glorify  God  in  that  day ;  when  it  is  with  men  as 
it  is  with  those.  Zech.  viii.  «ft.  "  We  have  seen  God  is  in  you ;" 
when  a  man  maintains  a  sleepy,  careless  profession  and  name, 
the  lamp  now  wants  its  trim  ;  when  lamps  are  put  under  bush- 
els, they  lose  their  glory. 

Quegl.  2.  Before  whom  is  this  tlieir  glory  ? 

Ant.  1.  Before  the  eyes  of  God  the  Father.  John  xii.  2G. 
"He  tliat  shall  serve  me,  him  «hall  my  Father  honor j"  and 
though  the  world  honor  ihem  not,  yet  Ihcy  shall  be  spectators 
of  it. 

2.  Before  Jesua  Christ's  eyes,  Ps.  xlv.  11,  "Forget  Ihy 
country  and  thy  father's  house,  so  tlie  king  shall  take  pleasure 
in  thy  beamy." 

3.  Betbre  all  the  people  of  God  themselves.  2  Thess.  i,  4,  5, 


THB  TEN   VIRGINS.  439 

"  So  that  we  glory  of  you  among  all  the  churches ; "  every  one 
will  be  speaking  of  such  ;  O,  there  is  one  of  a  thousand ;  hardly 
shall  you  go  into  his  company  but  you  shall  get  some  good,  and 
life  and  heat  from  him. 

4.  Before  hypocrites  many  times,  who  of  all  others  are  the 
greatest  haters  of  the  ways  of  holiness  and  the  power  of  godli- 
ness ;  hence  Herod  (Mark  vi.  20)  loved  John,  because  a  holy 
man,  not  because  a  deep  scholar,  or  a  great  man  ;  hence,  while 
Joshua  and  the  elders  live,  the  people  serve  the  Lord ;  and 
while  Jehoiada  lives,  Joash  is  forward ;  the  greatest  monarchs 
fjill  down  here. 

5.  In  the  eyes  of  bad  men,  and  hence,  (Deut  iv.  6,  7,)  when 
they  kept  the  statutes  of  the  Lord,  what  nation  so  great,  as  hath 
such  laws,  and  so  wise  also !  this  is  their  better  part,  (2  Cor.  v. 
11,)  '^  we  are  manifest  in  their  consciences;"  and  hence  the 
worst  say  often,  if  all  were  such  as  they  are,  etc. 

Qfiest  3.  When  is  it  their  glory  ? 

Am.  I,  In  this  life,  (as  hath  been  already  showed,)  in  midst 
of  reproaches,  the  Spirit  of  glory,  (1  Pet  iv.  14,)  in  midst  of 
weaknesses,  David's  heart  was  perfect. 

2.  At  the  great  and  last  day  ;  let  a  man  by  his  wisdom,  con- 
quests, excellencies,  get  himself  a  name,  yet  when  death  comes, 
his  glory  perisheth ;  if  it  doth  last,  yet  not  long ;  the  greatest 
monarchs  have  been  like  a  mighty  wind,  filled  the  world  with  a 
noise  for  a  time,  and  then  down ;  but  at  the  last  day,  then,  O 
their  shame,  what  everlasting  contempt  shall  they  arise  unto ! 
But  this  shall  be  our  glory  at  the  last  day ;  (1  Pet.  i.  5-7,) 
^*  which  shall  be  to  glory  and  praise  at  the  coming  of  our  Lord ; " 
and  it  is  said,  '*  then  shall  the  righteous  shine  as  the  sun  ; "  and 
then  *'all  the  world  shall  stand  and  admire,  and  wonder  at 
them."     And,  — 

3.  Throughout  all  eternity  this  shall  be  their  glory,  even  "  an 
everlasting  name  unto  tliem,  better  than  the  name  of  sons  and 
dauji^hters ; "  when  the  wicked  shall  see  them  all  at  the  right 
hand  of  God,  and  gnash  their  teeth,  that  themselves  are  shut 
out,  when  the  Lord  and  his  saints  shall  take  infinite  delight  one 
in  another.  Luke  xii.  37. 

Section  IIL 

Quest,  4.  Why  is  this  a  Christian's  glory,  excellency,  and 
honor  ? 

Ans,  1.  Li  regard  of  the  baseness  of  other  things  wherein  m(>n 
do  use  to  glory  ;  the  wise  man  in  his  wisdom,  the  strong  miin  in 


440  TllK    I'AltABLE   OF 

biB  strength,  Ihe  rich  nmo  in  his  weaHh  :  there  are  three  things 
whirh  make  these  base. 

Firsi.  These  things  make  a  man  not  the  more  to  be  accept^ 
of  God  ;  the  Lord  respecls  not,  values  not  the  worth  of  any 
tnan  by  these  things;  and  to  make  all  the  world  know  this,  "he 
stwneth  the  pride  of  all  glory,  and  cbooseth  the  poor  and  fooli«h 
things  of  the  world  to  coofouad  the  wise ; "  a  wise  man  will 
never  respect  the  horse  the  more  because  it  carries  store  of  rich 
treasureti,  he  will  not  fall  down  and  reverence  it  for  this  ;  hang 
ewine  about  with  pearls,  who  honors  them  the  more  ?  and  will  a 
wise  God  respect  a  man  the  more  for  these  things  ?  1  Pet. 
iii.  5.  What  is  that  that  is  of  great  price  with  God?  Ho- 
liness is  of  great  price  with  God :  and  what  though  all  the 
world  honor  a  man,  and  a  man  honoretli  himself,  while  this  is 
wanting  ? 

Serondlff.  All  these  things  leave  a  man  dead  tmder  the  reign 
of  Satan,  power  of  his  sin  and  dominion  of  death  ;  and  hence, 
(Jer.  ix.  24,)  "  Let  no  man  glory  in  his  wisdom,"  ele.  Death  is 
entered  into  your  windows  ;  take  any  bondman  boimd  with  fet- 
ters, (though  golden,)  doth  any  man  account  him  the  more  glo- 
rious ?  a  prince  that  is  mode  a  vassal  and  slave  to  every  bti£C 
fellow,  is  he  the  more  glorious  ?  no ;  so  whiles  men  lie  under 
the  reign  of  death ;  stick  a  man  that  is  dead  with  flowers,  wliatl 
is  he  the  more  glorious?  alas  I  no;  h^s  life  is  gone;  now  the 
Spirit  of  holiness  is  called  the  Spirit  of  life,  even  of  tlie  life 

I  that  never  shall  die.  Rom.  viii.  And  thcrefore^as  it  is  said  of 
a  fly,  there  is  more  excellency  in  a  gnat  than  in  a  cedar,  than  in 
the  glorious  heaven,  because  it  haUi  life,  which  the  other  hath 
not,  so,  though  men  wonder  at  the  goodly  trappings  of  wicked 
men,  yet  the  poorest  and  most  despised  Christian,  that  haih  the 

I  Spirit  of  life,  is  more  glorious. 

''  ^irdiff.  Because  these  things  only  purchase  the  more  credit 
ftnd  ■  honor  in  the  eyes  of  men,  and  that  of  wicked  men  ;  for, 
(1  Cor.  T.  10,)  "  We  know  no  man  after  the  flesh  ; "  if  they  do, 
it  is  that  which  they  account  themselres  beasts  and  fools  for,  as 
David  did.  Pa.  IxxiiL  And  what  is  the  honor  of  man  ?  it  is 
the  basest  thing  that  is  ;  for  it  is  that  which  is  without  n  man, 
it  is  no  excellency  within  the  man  ;  il  is  but  the  thoughts  of  a 
man's  head  and  hearl,  than  which,  what  more  vain,  what  more 
mutable  ?  nay,  it  is  but  the  dreams  of  a  man's  head,  for  they 
are  mistakes  ;  if  alt  the  town  should  dream  another  was  a  king, 
who  yet  were  indeed  a  beggar,  (which  when  they  awake  they 


e,)  what  H 


e  he  the  belter  for  this  ?     Paul,  (2  Cor. 


r  he  doth  glory  in  privileges,  which  were  better  and  i 


.  22.) 


THE   TEN    VIIIGINS. 


441 


goodly  hangings  than  ihese !  "  this,"  saith  he,  "  I  speak  ag  a 
ibol :  "  iind  what  are  theae  ?  a  Christian's  glory  ?  no,  surely. 

Alls.  2.  Because  that  is  &  Christian's  glory  which  is  Christ's 
glory. 

Fint.  It  is  that  glory  wherein  the  glory  of  Chi'ist  consists, 
P^.  iv.  2.  "  Thou  art  fairer  than  the  children  of  men,  full 
of  grace  is  thy  lips ; "  and,  (2  Cor.  iii.  tdt.,)  "  into  tlie  same 
image  from  glory  to  glory."  Indeed,  Christ's  greatness  in 
governing  the  world  is  hia  glory,  but  it  is  because  it  is  mixed 
with  such  holiness,  (Is.  vi.  1-3 ;  PhiL  ii.  8,  9,)  ••  he  humbled 
himaelf."  and  this  hath  giren  him  a  name,  and  shall  be  his  name 
torever ;  this  is  that  which  makes  the  Lord  Jesus  lovely  and 
amiable  in  the  eyes  of  all  his  people  i  (Rev.  xr.  4,)  "  Who 
would  not  fear  thee  ?  for  thou  only  art  holy."  And  so  he  is,  for 
all  the  stars  receive  their  light  and  shine  with  it,  by  this  sun 
only  ;  and  so  the  more  a  Christian  excels  in  this,  the  more  like 
he  is  to  Jesus  Christ,  and  so  more  glorious  and  lovely. 

Secondly.  This  is  that  which  gives  him  glory,  i.  e~,  so  fur  aa 
creatures  can;  and  hence,  (Is.  xlvi.  IS,)  Israel  is  called  "the 
glory  of  the  Lord  i "  (Is.  Ixii.  2,  3,)  the  righteous  is  called  "  the 
glory,  and  crown,  and  diadem  in  the  hand  of  the  Lord ; "  and 
as  God  is  better  than  the  soul,  so  this,  viz.,  to  glorify  the  Lord, 
is  better  than  to  be  glorified  by  the  Lord./ 

SECTiotr  rV. 

Uie  \.  Hence  see  one  reason  why  men  lose  their  honor,  their 
lave  and  respect  in  the  eyes  of  God  and  men  ;  their  judgments 
are  not  reverenced,  their  persons  not  accepted,  dieir  names  and 
practices  despised  ;  this  is  one  reason  among  the  rest,  a  decay 
in  holiness  ;  the  lamp  is  defiled,  the  light  and  luster  of  it  going 
out ;  and  who  will  reverence  it  then  ?  It  is  admirable  to  see 
the  romplaints  abroad. 

Firtl.  Look  but  into  families ;  nhn 
much  discontent  there,  that  servants  e 
masters  of  their  servants?  and  there 
another,  little  respect  one  of  another  ? 
nessi,  power,  and  life  of  godliness  ;  the  i 
i»  unrnly,  froward,  surly,  slothful,  unfaithful,  untrusty,  and  must 
-  not  be  spoken  to ;  the  servant  saith,  his  master  is  passionate, 
unkind,  wanM  pity  to  his  body,  and  sometimes  strikes  him  with- 
out cause,  but  is  eaten  up  with  Uie  world,  etc. :  truly  this  is  tha 
rnusc.  It  seems  the  Lord  wrought  ujion  divers  in  primitivB 
times,  and  the  apostle  gives  servants  iin  item,  "  that  they  tnay 


is  the  reason  there  is  so 

e  weary  of  their  masters, 

re  such  complaints  one  of 

It  is  for  want  of  boli- 

with  the  servant 


T!!E   PARABLE   OF 

glorify  God.  and  adorn  the  gospel  of  the  Lord  Jesus  ;  "  (Tit.  ii. 
10.)  how  came  Joseph  into  Poliphar'a  books  ?  O,  he  was  very 
Iioly,  and  verj  prudenl ;  and  I  will  warrant,  did  his  iniutcr's 
work  better  when  hia  master  was  absent  than  before,  and  prayed 
for  success  in  his  business,  as  Abraham's  servant. }  Look  but 
I  upon  husband  and  wife ;  it  is  strange  to  see  nrhat  divisions  and  jurd 
I  there ;  pnd  what  is  the  cause  of  it  ?  wife  doth  not  honor  husband, 
nor  husband  honor  wife  ;  how  comes  this  ?  ,  O,  there  is  little  ho- 
liness seen  in  their  private  walking  one  with  another;  Ihe  woman 
thought  the  man  godly;  had  I  known  this,  I  would  have  seen 

fjQU  a  hundred  miles  oS",  etc. ;  the  msD  also  complains  of  his  wife ; 
I  see  now  I  am  Uke  to  be  troubled  with  a.  eontinual  droppiug,  a 
very  fury  of  hell,  so  impatient,  (and  the  next  neighbor  hears  of 
it,)  nothing  can  ple&se  her;  what  is  the  reason  of  this?  your  sin 
makes  your  shame,  and  there  is  the  want  of  holiness  ;  (1  Pet. 
iil.  8,)  the  man  might  be  converted  by  the  wife,  and  the  wife  by 
the  husband ;  not  that  it  is  always  so,  but  usually  so_f 

Seeondlt/.  Look  into  churches  ;  what  is  the  reason  people  lose 
their  honor  much  in  the  hearts  of  ministers  ?  he  respects  others, 
.but  not  me;  and  sometimes  tliey  think,  now  he  strikes  at  me, 
laqd  meaneth  me,  and  then  the  heart  swells,  etc.     What  is  the 
/'reason   that  Paul  professeth  be  will  come  with  o.  rod  among 
I      the   Corinthians  ?    they   were  babes,   and   carnal,  and  conten- 
tious, and  puffed  up,  little  love  and  life  :  and  what  is  the  rea- 
\      son  he  sets  out  the  Thessalonians  so  ?  (1  Thess.i.  5  :)  becsnse  of 
\      tliis  they  did  abound,  and  hence  commended  of  all  saiots  i  hence 
want  ol  growth  and  holiness  ;  they  travail  in  binh  till  Christ  be 
^rmed.  and  when  they  can  not  see  that,  hence  they  are  in  throes 
[Tor  you  {/what  is  the  reason  ministers  lose  their  glory  among 
'   Lfijople  ?  '  I  confess  it  is  not  always  for  decay  here  /  for  John  in 
prison  did  not  lose  his  holiness  i  and  hence,  when  they  despised 
/  him,  Clirist  commended  him,  and  his  reward  was  with  the  Lord ; 
/    it  was  not  a  testimony  of  hi^  unholincss,  but  a  forerunner  of  the 
I     end  of  his  days,  as  well  as  of  the  end  of  his  work ;  and  hence, 
Vwhen  all  Asia  forsook  Paul,  (2  Tim.,iv.  16,)  it  was  the  time  of 
This  departing  now  at  hand,  i  But  that  which  is  the  cause  of  it, 
I  many  times,  is  want  of  holiness  within  ;  and  hence,  though  men 
see  not,  yet  the  Lord  will  not  give  a  false  testimony,  nor  let  men 
do  so;  hence  neither  judgments  nor  their  speeches  reverenced; 
or  because  men  see  not  the  ancient  Spirit  of  holiness;  hence  no 
mourning  for  them  in  secret,  no  holiness  in  speeches ;  they  smell 
H       of  the  field,  not  walking  u»  patterns  before  them,  (Mai.  ii.  8,  9.) 
^h      not  caring  for  the  flock  wliioli  Christ  hath  purchased  with  his 
^^    own  blood.     What  is  ihe  reason  there  is  that  complaint  of  v 


THE   TEN    VIKOINS.  443 

of  love  one  man  to  another,  one  member  to  another,  who  are 
bound  by  covenant  to  it,  such  jars,  divisions,  etc.  ?  Truly  nothing 
makes  so  firm  a  union  between  man  and  man  as  lioliness  and 
grace;  this  tieth  the  knot;  and  it  Ja-Jgt  holines8~hid,  but  now 
seen ;  it  not  being  seen,  hence  come  all  your  breaches  ;  it  is  im- 
possible else  such  small  things  should  make  it.  O,  a  tender 
heart  and  the  life  of  Christ  is  not  indeed  seen  ;  a  holy  man 
act  shall  never  want  love,  that  in  every  company  scatters  some- 
thing, that,  like  Christ,  goes  up  and  down  doing  good,  healing  the 
diseases  of  men's  hearts ;  there  is  a  man  I  could  die  with  1 
in  my  very  bosom.  I  am  persuaded  the  decay  of  holiness  in 
lives  of  men  is  the  cause  why  sanctification  is  questioned  as  an| 
evidence  of  justification ;  and  hence  division. 

Thirdly,  Look  abroad  into  the  world ;  what  is  the  reason  the 
churches  lie  among  the  pots,  and  are  soiled  with  so  many  dis- 
graces, that  though  we  be  the  people  of  the  Lord,  yet  we  are 
not  called  so  ?  why,  jars,  divisions,  earthliness,  want  of  love  ani 
mercy,  murmurings,  loss  of  former  life./  TVlien  Jews  are  s] 
ing  with  the  glory  of  God,  kings  and  all  nations  shall  bring  m 
their  glory  to  them.  O,  consider  this !  sin  doth  make  you  vile 
in  God*3  eyes  and  man*s  eyes.  Many  complain  they  can  not 
be  respected,  nor  received ;  this  is  the  cause  of  it,  you  excel  not 
here ;  others  take  notice  of  your  unrighteousness,  unholiness  of 
life ;  there  is  some  evil  in  their  bargaining  and  buying,  and  ill 
language  from  the  people  of  Grod.  O,  therefore,  go  home  and 
lament  this  as  she,  The  glory  of  God  is  departed  from  Israel ;  so 
do  you  here. 

Section  V. 

V9»  2.  Hence  see,  when  the  Lord  doth  honor  us  to  do  his 
work,  what  little  cause  there  is  to  seek  honor  of  men,  (nay, 
though  all  the  world's  glory  be  taken  from  you,)  because  it  is 
honor  enough  to  do  the  Lord's  work ;  would  you  have  more 
honor  than  Christ  ?  this  was  his  beauty,  glory,  and  honor ;  God 
hath  an  everlasting  name  for  you,  though  you  have  disgrace  by 
it,  nay,  though  no  success,  yet  (Is.  xlix.  5)  glorious  in  the  Lord's 
eye.  O,  it  was  a  sweet  course  of  Barak,  (Judg.  iv.  9,)  thou 
shalt  lose  honor ;  that  is  all  one,  said  she,  let  me  do  the  Lord's 
work,  though  it  be  in  a  difiicult  work  of  pursuing  the  Lord's 
enemies  ;  what  profit  have  you  on  the  other  side,  when  you  seek 
it  in  your  pitchers  ?  what  company  ?  etc. ;  this  was  Saul's  sin. 
1  Sam.  XV.  30.  O,  worship  and  honor  me  nevertheless  this 
time  before  the  people;  it  is  his  reward,  and  it  is  the  devil's 
sin   to  be    puffed    up;    this    pulled    down   Nebuchadnezzar; 


THG   rARABLE  OP 

Herod  irtis  smote  with  worms,  because  lie  gave  not  glory  to  God, 
but  took  it  to  himself.  It  waa  e.  heavy  iipcech  to  Eli,  (1  Siuu. 
S,  29,)  Because  thou  honorest  thy  sons  above  me,  this  and  ihnt 
I  will  do  unio  thee.  Nay,  though  men  are  so  holy  as  to  honor 
God  witii  their  lips,  yet  God  will  blast  the  wisdom  of  the  wise 
for  iL  O,  therefore,  lei  this  be  enough,  and  then  you  will  not 
hunger  after  other  honor;  for  this  is  glory  and  honor  enough, 
Bod  you  have  thought  so  when  yourselves,  0,  if  I  may  but  honor 
the  Lord,  it  is  enough. 

f«  3.  Hence  see  what  little  cause  any  wicked  man  lialh  to 
lid  up  his  head  with  any  glory  he  hath,  because  the  spirit  of 
holiness,  beauty,  and  gloiy  is  departed  from  them  ;  as  when  the 
Eoul  is  departed  from  the  body,  its  glory  and  beauty  is  departed 
from  them,  it  is  withered ;  and  therefore  we  shall  read  in  Scrip- 
ture what  names  the  Lord  gives  them,  as  dogs,  swine,  serpents, 
a  generation  of  vipers,  painted  sepulchers,  devils  in  the  lime  of 
the  greatest  profession,  as  Judas;  (John  vi.)  "  wild  beasts,"  and 
that  in  the  greatest  outward  glory  ;  and  hence  the  four  monnr- 
chiea  of  the  world  are  resembled  to  such  beasts,  bears,  leopards, 
etc> ;  thus  for  their  person.'; ;  and  as  for  their  actions,  all  they  do 
is  unclean  and  ignoble,  and  hence  compared  to  thistles,  that  can 
rot  bring  forth  flgs  or  gmpes ;  and  hence  Solomon  compares 
them,  "  As  jewels  in  a  swine's  snout,  so  is  a  parable  in  the  raouth 
of  a  fool ; "  it  bcconies  them  not,  it  is  abomination  in  the  aiglit 
of  God  all  that  which  they  do,  though  glorious  before  men ;  and 
at  last  day  they  shall  rise  up  to  everlasting  contempt ;  and  it  is 
said,  (Is.  Isvi.  «&.,)  "  Their  worm  shall  never  die,  and  they  shall 
be  an  abhorring  to  all  flesh,"  though  they  may  carry  it  out  fair 
for  a  lime.  The  fairest  professors,  that,  by  their  sorceries  and 
enchantments,  deceive  the  people,  shall  be  filled  with  shame ; 
and  as  the  magicians  were  smitten  with  sores,  lliey  could  not 
stand  before  Moses,  (being  smitten  with  sores,)  so  you  shall  not 
be  able  to  stand  liefore  ilie  Lord  at  the  last  day ;  and  look,  as  it 
is  with  Christ  and  his  people,  their  cross  and  shame  here,  it  is 
but  their  preparation  to  their  crown  ;  and  hence,  when  Christ 
was  put  to  the  most  open  sliame,  then  was  the  daybreak  of  his 
glory )  so  all  that  you  glory  in,  which  God  gives,  it  is  but  a  sol- 
emn preparation  for  your  shame  ;  and  hence,  when  Nebuchad- 
ttezzar  is  at  his  highest  pitch  and  thoughts  of  gloO'i  '''^''  '^  '^ 
downfall.  If  a  man  should  have  a  crown  upon  his  head,  all 
honor  given  him,  and  it  should  be  whispered  to  him.  This  is  but 
a  preparation  to  your  execution,  what  little  glory  could  he  lake 
in  that?  but  rather  fall  a-weoping,  as  Paul,  (PhiL  iii.  18,  19,) 
when  he  saw  some  "  tliat  made  belly  their  god,  and  boasted  oi 


tlie  ttinga  of  the  enrth,  whoso  glory  ia  their  shame  ;  "  and  ho 
speaks  of  them  weeping;  and  therefore  you  that  can  sit  in  cliim- 
ney  corner,  when  you  meet  wilh  your  companion?,  hang,  draw. 
&nd  quarter  within  yourselves,  and  censure  all  churches,  minis- 
ters, and  Christians  of  a  town  and  country,  and  if  you  see  any 
sores,  like  flies,  go  and  suck  them,  and  make  them  worse  ;  or  if 
not,  you  can  make  them  and  imagine  them,  and  scofi'  at  holiness 
secretly;  and  though  your  consciences  condemn  you  of  wicked- 
ness, yet  lift  up  yourselves  with  something  that  you  have :  O, 
know  it,  your  beauty.  Never  a  man  bul  glorictli  in  somelhing  : 
so  much  estate,  so  much  esteem,  bo  much  wisdom,  and  gifts, 
birth,  and  beauty ;  and  now  as  proud  as  Satan,  bnl  yet  a  stran- 
per  to  the  life  of  God,  yonr  conversation  is  not  above.  0.  poor 
creature,  happy  were  it  for  thee  if  thou  wurt  no  man,  (dying 
so,)  but  the  most  despised  of  all  God'a  creatureji,  wlio  art  now 
abhorred  of  God,  and  shalt  be  the  shame  of  all  creatures  an- 
other day. 

Section  VL 
Uu  4.  Ilence,  if  any  hath  lost  his  glory  and  esteem  in  the  con- 
sciences of  the  people  of  God,  sec  how  to  recover  it ;  the  coun- 
try is  fall  of  complaints  and  murmuring  :  among  the  rest  this  is 
ouc  of  the  sorest  that  many  complain  of,  they  are  not  respected, 
they  are  nobody;  they  had  this  and  that  esteem;  now  the  mar- 
ket is  fallen  here,  and  hcnc«  offended  at  every  one,  and  can  not 
piss  for  members  in  many  churches,  and  hereupon  bear  a  pri- 
vate grudge  against  the  church,  and  all  ordinances  in  it,  and  flee 
towns,  or  sit  still,  and  comfort  themselves,  their  conscience  ia 
clear,  etc.     It  is  with  many  as  it  is  with  Bristow  stones,  they  are  | 
like  pearls,  and  so  they  go  till  they  come  to  the  jewelers ;  and  I 
then  when  tried  not  worth  twopence ;  so  many  men  never  came  i 
to  the  trial,  as  here  God's  providences  try  some  men  more  than  I 
ever  losses,  sorrows :  Gofi's  ordinances  try  men,  and  thus  they  / 
are  found  too  light ;  would  you  now  recover  it  ?     O,  get  a  spirit  I 
of  holiness/and  think,  O,  I  have  had  an  esteem  of,  and  acquaint-  1 
ance  with,  the  Lord  Jesus,  that  the  glory  of  (he  Lord  is  not  to 
this  day  risen  upon  me ;  0,  then,  make  after,  and  merchandise 
for  this.  Prov.  iii.  14-16.     Sometimes  a  go^y  man  loseth  this; 
is  there  not  inwardly  a  decay  of  holiness  ?  and  hence  God  bath 
forsaken,  and  suffered  to  fall  into  some  sin,  so  as  man  hath  seon 
it;  do  yon  think  the  Lord  will  honor  you  in  the  hearts  of  his 
people,  while  you  dishonor  him  ?  when  you  live  in  a  vain,  dcad- 
hearted  condition,  and  disguise  yourselves,  or  in  impenitcncy  for 
open  nITences,  either  of  opinion  or  practice ;  "  Be  it  for  from 
VOL.  n.  38 


^B     U6 


TIIK   I'AllABLt   OF 


,"  saith  tlie  Lord;  (I  Sum.  ii.  30;)  "tliej  that  dishonor  me 
shall  be  lighlly  esteemed ; "  and  hence  God  wUI  cut  off  Eli's 
children.  You  know  what  a  saA  leilcr  Paul  wrote  to  the  Co- 
riDlltinnfi;  but  when  thcj  saw  the  spiritual  meaning,  (2  Cor.  viJ. 
14,  15,)  Paul  boaals  of  them;  Titus  hia  affection  was  abundunt 
towards  them  ;  if  not  abundant  confession  and  glory  to  God, 
how  should  you  look  that  God  should  else  give  glory  to  you?  It 
ia  wonderful  to  see  how  nien  that  have  been  couvioced  of  sin, 
and  yet  would  bide  it,  bow  the  Lord  in  hb  jealousy  both  discov- 
ered them  in  hb  time ;  the  sin  hath  been  committed  by  them, 
and  intjuiry  hath  been  made,  and  some  conviction,  and  yet  thi^y 
have  wound  off,  and  cried  out  of  wrong ;  tlio  Lord  hath  left 
them  to  worse  evib;  and  so  the  Lord  will  deal  with  men;  and 
eo  I  say,  ilidu  your  sin,  it  shall  be  your  shame  at  last,  and 
the  Lord  will  never  honor  you  in  the  consciences  of  his  people 
till  you  out  with  it,  and  confess  it.  Jannes  and  Jambrcs,  their 
inadnesB  shall  be  known  at  last.  I  speuk  not  ihia  that  men 
should  make  holiness  a  bridge  to  their  own  honor,  and  so  to 
Btand  upon  Christ's  shoulders,  but  that  this  is  the  way  to  regain 
such  a  blessing,  which  a  humble  heart  knows  how  to  want,  as 
well  as  to  have. 

U$e  5.  0,  then,  place  your  glory  in  this  ;  of  all  things  in  the 
world,  a  man  desires  nothing  more  tlian  honor ;  it  is  dearer  than 
life,  and  it  is  that  which  every  one  doth  desire.  O  beloved, 
hunt  not  after  shadows,  feed  not  your  hearts  with  dreams ;  make 
not  your  garlands  of  withered  flowers,  but  in  this  which  ia  your 
glory  before  God  and  men.  Jer,  is.  24.  "  Let  not  rich  men 
glory  in  riches,  but  in  tbb,  that  he  knoweth  me."  It  was  the 
heavy  complaint  the  Lord  took  up  against  liis  people,  (Jer.  li. 
11,)  "that  they  did  change  their  gloryj"  the  Lord  himself  is 
the  glory  of  his  people,  as  shining  in  them  by  his  Spirit ;  it  was 
the  great  sin  of  the  Gentiles,  (Bom.  i.  23,)  "  that  tjiey  changed 
the  glory  of  the  incorruptible  God  into  an  Jmc^  of  corruptible 
men  and  beasts  ;"  go  you  know  this  is  your  glory  ;  and  O,  now, 
to  change  this  glory  for  an  image  of  glory  1  and  hence  given  up 
to  vile  affections,  to  a  corruptible  mind ;  and  therefore,  (Prov. 
viii.  4,  8,)  "  Exalt  her,  she  shall  promote  thee  ; "  admire  at  this  1 
A  man  exceb  in  nothing  but  what  he  admires  at,  or  seeke  not  to 
excel  in  any  thing  but  what  he  wonders  at ;  you  will  never  place 
your  glory  in  holiness,  nor  excel  in  it,  unless  you  admire  at  it; 
and  it  will  then  exalt  you,  and  bring  you  to  honor,  because,  in- 
deed, it  is  your  honor.  O  that  Goil  would  work  this !  men  would 
not  be  BO  greedy  after  the  world,  nor  praise  of  u 


THE   TEN   VIRGINS.  447 


Section  VIT. 


Quest.  But  how  shall  we  come  to  this  ? 

Ans,  1.  Consider  the  example  of  Christ,  and  all  the  people 
of  Christ  at  all  times,  who  did  not  place  their  glory  in  these 
things,  but  in  things  above  :  if  a  man  is  to  lay  much  out  upon 
something  in  the  market^  if  he  be  wise  he  will  inquire  of  pru- 
dent men  that  know  things,  the  worth  of  them,  and  then  it  falls 
out  sometimes  those  things  he  esteems  highly  are  of  no  value ; 
so  here,  look  upon  Paul,  (Gal.  vi.  14,)  "  Grod  forbid  I  should 
glory  in  any  thing  but  the  cross  of  Christ"  1  Cor.  iv.  13.  When 
the  Corinthians  were  puffed  up  with  greatness,  to  pull  them 
down  from  this,  he  professeth  he  and  others  were  the^  offscouring 
of  the  world,  and  this  was  their  glory.  Yer.  16.  Look  upon 
Christ  himself;  he  had  as  much  excellency  as  could  be,  yet  he 
cast  it  off,  "  despised  all  the  glory  of  the  world,  was  a  worm  and 
no  man ; "  he  professeth  ^  he  sought  no  honor  of  men,  but  the 
will  of  Him  that  sent  him  ; "  this  was  his  glory. 

2.  Look  upon  the  excellency  of  your  estate  in  Christ ;  (1  Cor. 
iii.  21,)  "  Glory  not  in  men,  for  aU  things  are  yours  ; "  take  any 
prince  that  hath  a  kingdom,  will  he  house  iix  a  cottage,  or  spend 
his  time  and  care  to  thatch  and  repair  that  ?  no,  all  the  kingdom  is 
mine  ;  and  hence  he  will  have  kingly  thoughts  and  kingly  aims, 
and  ends,  and  acts  tliat  ennoble  him  indeed.  So  he,  (2  Cor.  v. 
9.)  *'  knowing  we  have  a  house  above,"  that  there  is  but  a 
breath  between  us  and  glory,  "  we  labor  (are  ambitious)  that 
whether  absent  or  present  to  be  accepted  of  him."  The  very 
reason  why  the  hearts,  minds,  lives  of  men  are  so  debased,  as 
to  seek  their  glory  in  that  which  is  their  shame,  is  this,  they 
know  no  better  estate,  no  greater  glory ;  the  God  of  glory,  and 
kingdom  of  glory,  and  promise  of  glory,  and  ark,  and  cherubims, 
and  oracles  of  glory  in  Christ  have  been  to  tliis  day  hid  from 
their  eyes  ;  hence,  (Heb.  xii.  2,)  "  Christ  for  the  joy  set  before 
him  despised  the  shame." 

3.  Make  the  Lord  present  with  you,  and  see  him  shine  about 
you  in  his  glory  ;  when  poor  men  come  to  the  court  and  see  no 
king  there,  they  bow  down  to  his  chair ;  where  if  he  was  seen, 
he  should  have  all  the  honor  then  ;  so  when  men  see  creatures, 
but  see  them  like  empty  chairs,  the  God  of  glory  not  filling  of 
them,  we  bow  down  to  creatures ;  but  when  God  is  seen,  now 
the  soul  gives  all  glory  to  him  ;  a  man  that  lives  without  any  in 
Lis  house  as  oliiof,  all  servants  attend  on  him  ;  but  when  the 
prince  conies  with  his  train,  now  all  his  servants  with  himself 
are  too  little  to  attend  the  prince ;  so  here,  when  men  come  to 


I 


4.  See  how  every  »> 
holiness  quickened  by  the  £ 
prince  be  with  a  mati,  and  ( 
lent  him  ;  or  we  bear  not  o 


THE   PAItABLE   OF 

praj,  or  preach,  or  speak,  0,  how  doth  a  wi<rke<l  heart  seek  ■(• 
self  I  but  wlicn  the  Lord  is  seen,  now  all  attend  on  him  ;  hence, 
when  God  sends  his  people  to  honor  him,  lie -first  appears  to 
them  in  his  glory,  and  it  never  is  long  out  of  ijieir  mimk  ;  hence 
Abraham  forsook  his  own  country,  (Acts  vii.,)  Moses  forsook 
Egypi,  he  saw  God  invisible.  Heb.  si,  2G,  2T  ;  Ps.  xxii.  ult., 
"  All  nations  shall  remember  and  turn  to  the  Lord  ;  *'  when  the 
Lord  is  seen,  all  our  glory  is  shnme,  (Is.  vi.,)  and  now  glory  in 
that,  nnd  make  him  as  present  as  at  the  last  day,  then  all  shall 
fall  down  before  him. 

3  you  [wrform  unto  him,  every  act  of 
"■  }iril  of  life,  is  pleasing  to  him ;  if  a 
i.n  not  be  pleased,  nothing  can  con- 
e  word  from  him  whether  we  please 
B  shall  grow  weary  of  him  at  last ;  but  to  consider 
this,  "  he  that  serves  me,  him  will  my  Father  honor ;  that  every 
cup  of  cold  water  shall  have  a  disciple's  reward ;  that  every 
groan  shall  be  heard ;  that  what  you  do  to  one  of  these  little 
ones,  you  do  it  to  Christ,"  and  Christ  takes  it  as  kindly  as  done 
to  himself;  that  "the  Lord  remembers  the  love  of  your  espon- 
'  saU,  (Jer.  ii.,)  when  you  follow  him  in  a  land  not  sown,  that  Ihe 
comfort  of  all  your  labors,  tears,  sufferings,  shall  follow  you  lo 
heaven,  and  forever  lodge  in  that  blessed  breast  of  thine.  O 
brethren,  snith  Paul,  "  always  abound,  and  spend  your  time 
here,  knowing  your  labor  is  not  in  vain  in  the  Lord ; "  why  do 
men  seek  to  please  men,  and  place  their  glory  there  ?  bernuse 
men  see  and  approve  them  :  O,  what  is  this  to  the  approbation  of 
aGod? 

Sectios  VUL 

O,  then,  preserve  this  your  glory  ;  when  men  have  any  thing 

in  the  world  that  is  their  glory,  their  crown,  their  treasure,  0, 

they  will  keep  that  especially  ;  rather  lose  life  than  lose  thai 

names  and  glory  in  the  world.     O.  preserve  the  spirit  of  lioh- 

ness.  esp^i-ially  in  these  places;  this  hath  been,  this  only  shall 

'  ~  our  glory  ;  and  ihat  not  in  name,  and  yet  dead,  but  in  deed 

d  in  power  we  have  bad  our  Christian  conversation,  and  that 

not  by  contenting  ourselves  with  a  Uttle,  but  to  be  exactly  holy  ; 

a  little  spot  is  soon  seen  in  your  coat ;  you  shall  observe  it, 

r    Hri  When  the  Jews  shall  be  made  the  glory  of  all  the  earth, 

I  their  glory  shall  not  consist  then  in  immediate  revelations,  bnl 

\  in  sanctifi cation ;  there  shall  he  holiness  and  sanctilication  ;  there 

\  shall  be  holiness  on  pots  nnd  horse  bridles. 

2.  When  the  Lord  will  be  a  defence  to  his  people,  and  a  shadow 


THE  TEN   VIRGINS.  449 

from  heat,  and  from  the  sun ;  it  shall  be  when  the  Lord  hath 
purged  away  the  filth  of  men  by  a  spirit  of  burning ;  not  which 
burns  up  all  holiness,  but  filthiness  and  self-confidence  in  any 
holiness,  and  hypocrisy,  and  so  they  shall  be  holy.  Is.  iv.  3,  4.^ 

^8L  How  many  men  stumble  by  opinions,  divisions,  etc,  (the.' 
fruits  of  a  corrupt  head,  and  steams  of  a  dunghill  heart,)  that 
had  rather  live  in  sorrows  among  enemies,  than  divisions  among 
friends !  O,  the  spirit  of  people,  as  soon  as  any  new  calf  is  made, 
fall  down  and  worship  it,  and  break  the  ancient  landmarks  which 
the  word  hath  sent,  and  then  make  prognostications  of  all  ill 
weather  to  arise  from  opposing  their  opinion ;  never  shall  our 
glory  be  recovered  till  these  evils  are  confessed  and  lamented, 
and  the  sin  of  the  heart,  which  begat  them. 

4.  I  wondered  why  so  few  be  converted,  (though,  blessed  be 
Go<l,*  some  the  Lord  doth  pick  out,  a  few  servants,  children,  and 
natives  ;)  is  it  not  because  either  this  exemplary  holiness,  which 
is  our  glory,  is  not,  or  not  so  shining,  but  our  lamps  are  dim?  ^ 
^linisters  preach,  and  hearers  are  troubled,  but  they  then  look  j 
u|)on  scandals  and  offences  from  others,  and  so  are  beaten  off 
again.  Zech.  viii.  20-23.1    O,  therefore,  preserve  it. 

^.  How  will  all  the  world  abhor  the  ways  we  walk  in,  if  wo 
miscarry ! 

V  God  will  have  holy  churches ;  he  is  refining  the  whole  world 
now  for  that  end,  and  will  do  so  more  and  more,  and  go  on. 

Section   IX. 

Quest.  How  shall  we  preserve  it? 

Au^  L  Take  heed  of  harboring  an  ill  opinion  of  holiness ; 
for  tlien  if  your  judgments  dislike  it,  your  tongues  and  your  lives' 
shall  disgrace  it.  Take  heed  of  imagining  that,  first,  there  is  no 
grace  in  saints,  only  immediate  actings  of  the  spirit ;  this  is  no 
Spirit  of  holiness,  no  more  than  in  Balaam's  ass,  through  which 
God  spake  to  him. 

Secondly.  That  these  graces  are  only  common  ;  who  will  seek 
much  after  that,  or  esteem  that  which  is  but  common  ?  this  is  to 
despise  the  Spirit,  to  contemn  the  blood  of  the  covenant,  whereby 
the  church  is  sanctified. 

Thirdly,  That  grace  is  so  dark  and  obscure  a  thing  always,  as 
no  evidence  can  be  had  by  it,  though  it  be  peculiar  grace :  this 
is  a  high  degree  of  disgrace  to  the  Spirit  of  grace  ;  if  one  should 
sav,  here  is  a  man,  but  believes  not  his  testimony,  it  is  doubtful 
and  very  questionable  whatever  he  saith  :  it  is  a  dishonor  to  him, 
take  heed  of  this.     When  the  Spirit  of  holiness  comes  to  us  in 

38* 


I 


460  TDE   PARABLE   OP 

fonn,  it  comes  ihua,  with  Utile  peace  ;  but  when  in  power,  wiili 
murb  nssuniDce.  1  Thess.  i.  5.  It  is  a  sad  thing,  if  that  whioL 
Wfis  the  coiDplaiut  of  the  prophet  shall  be  the  compbiiut  of  the 
Spirit,  "  AMio  hath  believed  our  report,  and  to  whom  is  the  arm 
of  the  Lord  revealed  ?  " 

2.  Take  heed  of  decaying  in  a,  spirit  of  bounty  and  love,  and 
in  largeness  of  heart  to  all  tlie  people  of  God,  nay,  to  all  men,  so 
far  S3  you  have  time  and  strength ;  let  a  man  be  never  so  great 
a  prince,  if  he  once  lose  hia  bouuty,  he  loseth  his  glory ;  «o  here. 
Ig.  Ifiii.  8,     "  Give  bread  to  the  hungry,  then  shall  thy  light 

I  break  out  of  obacurity."  Many  complain  that  New  England 
hath  so  little  love,  non-members  are  not  visited,  not  regarded, 
(though  many  times  unjustly.)  O,  they  thought  to  see  so  much 
love,  and  care,  and  pity  i  but  here  they  may  live  and  never  be 
spoken  to,  never  visited ;  0,  take  heed  of  this ;  nothing  beao- 
liUea  a  Christian  in  the  eyes  of  others  more  than  such  love,  (hy- 
pocrisy is  nought ;)  0,  excel  here  ;  visit  poor  families,  sit  one  half 
hour  and  speak  to  discouraged  hearts,  show  kindness  lo  strangers; 
such  you  were  :   I  will  warrant  God  wiL  bless  you  ;  this  was  the 

Iglory  of  Christ,  full  of  graw  and  truth. 

i^4'  ^^  very  careful  in  receiving  in  of  members  into  churches ; 

[jne  ill  man  will  be  a  spot  and  pollution  lo  all  the  rest,  (Jude  12.) 
"  spots  in  your  feasts  ; "  you  know  how  many  come  over,  how  it 
begins  to  be  pleaded  for ;  what  1  not  baptised,  and  professors  ? 
and  yet  how  many  are  disfigured !  therefore  try  them  well,  lake 
heed  of  thinking  elders  or  churches  are  strict. 

Fotirihly.  Be  much  in  prayer  for  the  churches.  Is.  Ixii.  7, 
"  Give  the  LonI  no  rest  till  he  make  Jerusalem  the  praise  of  the 
whole  earth  j "  that  is  the  way :  do  you  see  any  sins  in  the  coun- 
tiT>  go  and  stand  in  the  gap  with  Kloses,  and  though  the  Lord 
offer  to  do  good  to  you,  yet  turn  him  not  off  so,  till  he  promise  to 
relieve  his  [loor  churches  also ;  beg,  and  this  will  do  it ;  be  much 
in  fasting;  it  is  a  shame  for  us  (who  arc  laying  the  foundations 
of  many  generations)  not  lo  be  much  with  God  in  prayer  and 
fasting,  and  that  when  in  other  places  there  is  so  much  sowing 
of  this  seed. 


THE  TEN  VIRGINS.  451 

CHAPTER  X. 

SHOWING  THAT  COUNTEBFEIT  GRACE  IS*NOT  LASTING. 

Venes  8, 9.  And  tb«  Ibolitb  said  unto  the  wise.  Give  lu  of  your  oil,  for  our  lampa  are 
■oing  ouL  But  the  wise  answered,  saying,  Not  so,  lest  there  be  not  enoii||)  for  us  and  ytni : 
but  go  you  rather  to  them  that  sell,  and  buy  for  yourselves. 

Section  I. 

In  these  words  is  set  down  the  effect  which  this  awakening  ciy 
took  in  the  foolish  virgins  only. 

First.  They  come  to  feel,  and  so  to  complain  of  the  want 
of  oil. 

Secondly,  They  petition  the  wise,  that  they  would  give  them 
of  their  oil ;  which  latter  is  amplified  in  ver.  9,  from  the  an- 
swer the  wise  made  unto  them. 

We  shall  open  the  words  as  we  come  to  observe  any  thing 
from  them,  and  begin  now  with  the  complaint  ''our  lamps  are 
gone  out,"  or  "  going  out ; "  it  is  all  one :  the  wise  virgins*  lamps 
did  grow  dim,  but  yet  their  oil  was  not  spent ;  but  there  their 
oil  was  spent,  and  hence  their  lamps  were  going  out. 

Observ,  1.  That  counterfeit  and  common  grace  of  foolish  vir- 
gins, after  some  time  of  glorious  profession,  will  certainly  go  out, 
and  be  quite  spent.  It  consumes  in  the  using,  and  shining,  and 
burning.  Luke  viii.  18,  ''To  him  that  hath  shall  be  given  ;  but 
he  that  hath  not,  shall  be  taken  from  him  that  which  he  hath." 
John  V.  2,  6,  Every  branch  in  me  that  beareth  not  fruit,  it 
withers,  then  it  is  taken  away,  and  so  it  is  consumed,  and  in  time 
burned;  and  hence  "many  that  are  first  are  in  time  last," 
(Matt.  ix.  20,)  "and  many  that  are  last,  first:"  men  that  have 
been  most  forward  decay,  life  decays,  and  these  are  last ;  and 
last  arc  first ;  many  newly  brought  home  to  Christ  excel  them, 
and  live  so,  and  die  so,  that  one  would  think  should  never  hold 
out.  I  need  not  speak  more.  Scripture  is  so  abundant :  I  say,  it 
is  after  some  time  of  profession ;  for  at  first  it  rather  grows  than 
decays  and  withers ;  but  afterwards  they  have  enough  of  it,  it 
withers  and  dies.  And  look  as  it  is  with  some  bodies  when  they 
are  healthful,  they  grow  by  all  means ;  but  when  once  nature 
is  spent,  and  now  declining,  nothing  recovers  them,  though  they 
may  be  kept  at  a  stay  for  a  time,  but  die  they  will  with  their 
best  conlials  in  their  mouths ;  so  it  is  here. 

For  explication  of  this  point,  we  are  to  attend  how  and  why 
this  is  thus;  and  that  not  in  the  worst,  but  in  the  best  of  the 
foolish  virgins. 


^P  «6S 


THK   PARABLE  OF 


r^  Fiitt.  The  Spirit  of  God  oomes  upon  many  bypoorites  in 
X  Iftbiindnnt  and  plentiful  meaaiire  of  awakening  grace;  I  say 
/it  rannes  upon  lliem  a^  it  did  upon  Balaam.  Numb,  sxiv.  2. 
/  And  as  it  is  in  overflowing  waters,  wbich  spread  far.  and  grow 
I  very  deep,  and  fill  many  empty  places,  iheyfall  upon  the  ground, 
t  tliey  come  not  from  any  spring  within  the  ground ;  and  Iicdc«, 
^  though  ther  last  not  always,  yet  they  last   pome  good  time  :  so 

Inpis  here  j' the  grace  and  Spirit  of  God  cornea  suddenly  and 
I  plentifully  upon  many  a  man,  which  gives  them  a  lime  of  flour- 
lishing;  it  comes  not  from  imitation,  or  education,  or  moral  per- 
y^^aaion  only,  but  physically  from  the  Spirit  of  God  t/  (1  Sam.  i. 
r  12.)  when  they  wondered  that  Snal  was  among  the  prophela, 
\  one  answered,  "  Who  is  their  father  ? "  who  gave  them  this  giA 
\of  prophecy?  is  it  not  the  Lord?  so  the  same  Lord  is  rich  lo 
TSaiil  also.  And  I  say,  it  is  only  awakening  grace  i  for  renewing 
I  grace,  savingly  to  change  their  nature,  is  not  given,  but  atvnken- 
I  ing  grace,  which  works  upon  conscience,  and  conscience  upon 
itbo  whole  man ;  and  thus  it  was  here  with  these  virgins,  they 
FliRd  wonderful  light,  and  a  spirit  of  illumination  to  see  the  Ixird 
jesua,  and  hence  to  look  for  him  with  much  affection  and  for- 
wardness, as  well  as  the  wise,  and  to  keep  them  company  in 
church  fellowship,  and  though  they  were  secure,  to  complain  of 
their  decaya,  and  desire  the  Spirit  of  grace,  which  they  saw  in 
Hie  wise. 
Supondiy.  Though  it  dolh  come  upon  them  thus,  yet  it  doth 
never  rest  within  so  as  to  dwell  there,  to  take  up  an  eternal  man- 
uon  for  himself,  (Is.  xi.  10 ;)  "  his  rest  shall  be  glorious."  Is. 
Ivii.  15.  This  ia  a  favor  the  Lord  shows  only  lo  the  contrite 
Kbove  all  people  in  the  world  besides.  Kom.  viii.  11.  "  If  the 
Spirit  which  raised  up  Jesus  Christ  from  the  dead  dwell  In  you, 
it  shall  quicken  you,  and  seal  -you  up  to  be  sons,"  as  it  is  there 
expressed. 

Tliirdly.  Hence  it  doth  decay  by  little  and  little  i  as  a  man  that 
dwells  not,  but  sojouraeth  for  a  little  time  in  a  liouse,  he  removes 
by  little  and  little,  till  at  last  he  ia  quite  gone  ;  as  ponds  filled 
witli  rain  water,  which  comes  upon  them,  not  spring  water,  that 
Tiselh  within  them,  it  dries  up  by  little  and  little  until  quite  dry; 
«s  it  is  with  light,  after  the  sun  is  declining  and  setting,  it  de- 
oreasetU  little  and  little,  until  it  be  turned  unto  darkness ;  so  it 
Ib  here ;  and  as  it  was  in  the  cheruhims  where  the  glory  of  God 
was,  and  the  Lord  departed  by  little  and  little  %  ae  in  Saul,  first 
he  neglects  the  command  of  the  Lord  in  one  thing,  then  in 
another,  then  the  "  Spirit  of  God  departed,  and  an  evil  spirit  of 
■adneaa  eame  upon  him ; "  and  then  be  threatens  David,  then 


kills  the  priests  of  the  Lori],  then  goes  to  a  wtteh,  and  at  last 
kills  himself;  and  I  say  tliis  is  bccausu  the  Lord  dwells  not 
there;  and  hence  (John  x\.)  because  the  branch  is  not  ingrafted 
ioio  the  stock ;  and  Iliis  is  usually  at  the  very  hight  of  ntfcetion 
and  profciaion ;  as  the  stony  ground  sprang  up,  when  did  it 
wither?  when  it  came  to  its  hight;  as  flowers  that  come  to 
wither  when  they  are  come  to  their  hight  of  growth;  and  hence 
also  men  when  they  have  most  and  best  means,  and  affect  and 
lose  ihem,  yet  then  they  die  and  wither.    And  il  decays  by  four 

Section   IL 

Fint.  Through  want  of  daily  nourishment  and  supply  from 
the  Lord  Jesns  ;  for  look  as  it  is  with  many  bodies,  suppose  ibey 
have  life,  yet  if  there  be  not  daily  nourishment  for  it,  and  whole- 
some alao,  it  will  die  ere  long,  and  consume ;  so  it  is  here ;  there 
ia  a  kind  of  life  which  hypocrites  have  from  Christ,  and  it  may 
be  fed,  and  bo  they  live  for  a  time  :  but  this  the  Lord  never  dolh 
for  them ;  they  ore  not  always  fed,  and  hence  die,  as  it  is  John 
vi. ;  some  were  quickened  to  follow  afler  Christ  in  the  wilderness 
for  loaves,  some  for  belter  ends,  (as  his  disciples,)  but  the  Lord 
knew  their  want  i  "  labor  not  for  the  meat  that  pcrisheth,  but 
for  that  which  gives  ererlasting  life,"  which  Christ  will  give  you ; 
and  hence  the  whole  chapter  b  spent  upon  this,  to  feed  u{>on 
himself,  whence  the  best  were  offended :  let  a  man  partake  of 
all  ordinances,  privileges,  he  shall  find  nothing  else  but  decay, 
imleM  the  Lord  be  in  them  all  lo  give  daily  nourishment,  (Eph. 
iv.  16;)  daily,  I  mean,  as  there  is  decrease  of  that  taste  they 
have  had  of  the  Lord. 

Secotidli/.  Throngh  the  emptiness  of  a  form ;  for  when  the 
Spirit  of  God  dwells  not,  but  only  comes  upon  a  man,  it  is  not 
lon^  but  it  corrupts  into  a  form  ever  after ;  a  man  at  first  knows 
many  truths,  and  at  first  is  affected  with  them ;  he  doth  not 
presently  forget  them,  or  shut  his  eyes  against  them,  but  after 
he  balh  known  them  n  little  while,  at  la»t  the  sweetness  of  that 
knowledge  is  lost ;  and  so  he  hath  a  form  of  knowledge,  like 
lessons  which  a  man  hath  been  much  affected  with,  but  having 
plied  or  heard  them  oft,  he  hears  and  knows  them,  but  is  not 
affected  with  them.  Ezek.  xxxiii.  «ll.  So  at  first  a  man  doth 
many  duties  with  delight ;  slay  a  while,  and  he  keeps  the  duty, 
but  the  delight  is  gone  in  it,  and  ra  hath  an  empty  form ;  now 
where  the  power  of  godliness  and  the  eternal  life  of  Christ  is  not, 
il  degenerates  firstly  usually  into  this  form,  and  this  is  all  that  is 
left ;  and  the  form  being  empty,  hence,  first,  a  man  comes  to 


I 
I 


TOE  PARABLE   OF 

loatbe  th«  truth  and  profession  of  the  ways  of  God.  which  once 
be  toved,  and  to  in  time  to  fall  and  decKj  nithoul  as  well  as 
within  ;  na  drink  or  milk  at  first  are  sweet,  but  Biay  a  while  and 
(the  spirits  not  preserving  themselves)  then  it  grows  dead,  and 
sour,  and  sapless  ;  and  bo  it  is  here.  Capemaumiles  at  first  be 
affected,  then  they  fall  to  a  form,  then  hard  to  be  wrought  upon, 
their  heartu  fat  under  all  means.  "  If  tb;  light  be  darkne^  bow 
grent  is  that  darkness  I " 

Tliirdly.  Through  the  power  of  lust;  for  where  the  XiOrd 
dwells  not.  there  sin  reigns,  and  it  will  get  head  where  it  hath 
had  any  affront,  and  so  choke  the  power  of  all  means  ;  and  hence 
a  man  withers,  as  in  the  thorny  ground,  it  grew  and  choked 
the  word. 

Fourthly.  Through  the  fitness  of  citemal  temptation,  which 
roust  and  will  prevail,  when  the  Lord  is  not  within  to  keep  the 
pfllni^c  ;  it  is  stronger  ibnn  all  common  graces  in  the  world,  and 
will  draw  away  the  heart  and  life,  (Rev.  ilL  10  ;)  there  ia  an 
hour  of  temptation  which  tries  men,  which  will  discover  men 
indeed  ;  now,  those  temptations  are  ever  suitable  to  places  and 
persons. 

Section  m. 

Fir»t.  Sometime  the  temptation  is  extreme  want,  as  it  was 
with  the  Israelites,  when  they  were  under  the  oppressions  of 
Plinrooh  ;  O,  to  sacrifice  to  the  Lord  in  a  wilderness,  and  to  en- 
joy ibc  land  of  Canaan,  where  tbey  should  have  ordinances ;  O, 
they  nre  much  taken  with  tiiis ;  and  many  prayers  and  gi-oiuis 
to  he  delivered  out  of  their  oppressions  ;  but  when  they  came  lo 
the  wilderness,  and  there  did  want  bread,  and  then  water,  now 
they  murmur ;  which  murmuring  God  remembers,  and  casts 
them  off  for.  Had  they  not  Moses,  and  the  cloud,  and  God's 
promise  and  experience?  why  did  they  complain  ?  0,  lo  bear 
want  ihcy  could  not ;  extreme  want  is  like  extreme  sickne^ ; 
it  makes  all  sweet  things  bitter ;  some  wants  men  can  bear,  but 
not  extremity ;  this  saddle  doth  pinch  bo  hard :  so  the  young 
man :  ■'  Forsake  all  for  me,"  saith  Christ,  but  he  could  not ; 
God  and  creatures  are  enough,  but  not  God  alone  ;  so  it  is  with 
tnnny  a  man,  he  can  be  content  to  lose  something,  hut  when 
brought  very  low,  cares  and  fears  grow  up  and  choke  all. 

Secondly.  Sometimes  the  want  of  spiritual  supply;  a  man 
looked  for  mnch  from  the  ordinances,  and  finds  it  not;  not  he- 
cftUM  the  Lord's  heart  is  straitened,  but  because  theirs  are  not 
enlarged ;  and  hence  they  have  enough  of  God,  and  all  his 
ordinances ;  they  Imvc  hwl  the  heart  of  them,  and  now  let  them 
■  li»  Adlow  i  (Zech.  xi.)  my  soul  loathed  them,  and  theirs  me. 


THE  TEN   VIRGINS.  455 

Tlnrdly.  Sometimes  abundance  of  outward  blessings,  peace, 
liberty,  plenty  here ;  now  these  things,  like  ground  in  summer, 
it  is  strange  to  see  what  lusty  weeds  now  there  be,  that  did 
appear  dead  in  time  of  winter.  Deut  viii.  11.  O,  then  take 
heed  thou  forget  not  the  Lord  thy  Grod ;  now  proud  and  secure, 
and  forsake  all. 

FourMy.  Sometimes  persecution  from  men;  if  hot  and' total 
ruin  be  threatened,  this  scares  from  God. 

Fifthly,  Sometimes  corrupt  teachers    and  delusions  among  f 
them.  I 

Sixthly,  Increase  of  iniquity  in  good  and  bad,  and  the  place 
where  men  live ;  hence  love  waxeth  cold :  all  which  are  Matt, 
xxiv. 

I  wiU  name  no  more,  but  thus  men's  common  grace  comes  to 
wither  and  die  in  them  ;  and  the  reasons  are  these :  — 

Section  IV. 

Use  1.  Hence  do  not  trust  men  too  far,  nor  boast  of  any  man 
too  much,  especially  in  regard  of  his  glorious  profession  and 
affections  at  the  first ;  God  sends  divers  of  his  faithful  servants 
to  a  place,  and  many  at  first  hearing  are  wrought  upon,  battered 
down,  convinced,  mourning  aflcr  peace,  going  to  ministers,  de- 
light in  ordinances;  now  many  ministers  bless  God  for  their 
conversion,  and  many  a  Christian  is  put  out  of  doubt  of  it, 
parents  of  their  children,  and  children  of  their  parents,  one  ' 
brother  of  another,  and  one   Christian  neighbor  of  another; 
whom  he  got  out  once  to  hear,  and  once  hearing  overcame  ;  and 
for  a  time  there  is  no  other :  O,  take  heed  of  boasting  too  much ; 
it  may  be  they  may  and  will  fall  (before  they  have  lived  many   \ 
years)  down,  when  at  their  bight :  what  man  was  ever  sought    t 
unto  more  than  John  ?  all  Judea  came  unto  him,  yet  at  last  tliey    | 
forsake  him,  rejoiced  but  a  season  in  that  light ;  they  weTit  also    ' 
from  him  to  Christ,   (John  vii.  26,  32,)  yet  John  complains,   ' 
none  received  his  testimony;  Christ  himself  preached  in  Ca- 
pernaum, and  never  such  exalting  a  man,  they  boasted  in  him ; 
yet  only  a  few  babes  which  the  Lord  wrought  upon :  tlie  Gala- 
tians  would  lose  their  eyes  for  Paul,  yet  afterward  they  slight 
him,  and  join  with  false  teachers  against  him.     O,  therefore, 
pray  for  them,  and  weep  for  them,  but  do  not  trust  them  too 
far;  neither  trust  yourselves  too  much;  (Job  viii.  31,)  "Then 
are  ye  my  disclph^s  if  you  continue ; "  Demas  forsakes  Paul ; 
all  in  Asia  forsake  me. 


THE    TARABLE   OF 


Section  V. 

Use  2.  Ilenf*  be  not  offended  if  we  see  many  apostatii;?.  and 
fall  from  their  most  eminent  profession;  the  Loni  halh  here 
foretold,  that  aRer  some  profession  their  lamps  will  go  out ;  wc 
do  not  H-onder  it'  jwnds  full  in  winter  are  dry  in  puramer,  be- 
cause it  is  the  liroe  and  senson  of  it,  and  Ihey  wont  springs  lo 
feed  lliera  ;  and  never  was  there  any  lime  since  the  world  began 
that  there  was  such  apostasies  as  now. 

First.  One  man,  nt^er  much  profession,  intends  to  follow  the 
Lord,  conscience  is  troubled  at  human  inventions ;  O,  saith  he, 
if  delivered,  well  enough,  though  I  lose  never  so  much  :  well, 
he  \tiyi  out  all,  and  is  delivered ;  but  that  which  quiets  con- 
science doth  not  ()ui«t  his  heart  and  affections  ;  but  his  very  lo^ 
for  eonscience  makes  his  lusls  and  desires  after  other  things 
break  out  more  eagerly,  and  men  can  not  now  live  upon  gospel 
only,  with  bread  and  water  ;  no,  no,  you  are  deceived ;  as  it  is 
with  sick  men.  they  let  go  all  their  estate  for  their  recovery  ;  but 
when  recovered,  they  must  get  up  their  estate  again,  this  will 
not  satisfy  :  and  thus  some  fall  spiritually, 

Seeondit/.  Others,  they  sought  for  much  in  ordinances,  but 
finding  not  what  they  looked  for,  ordinances  are  but  as  pictures, 
fitir  afar  off;  but  when  men  come  near  them,  word,  and  fellow- 
ship, and  people  of  God,  then  they  desplso  them,  because  they 
find  not  a  living  God  there. 

Thirdly.  While  God  keeps  men  under  sad  temptations,  wants, 
and  afflictions  ;  O,  then  they  are  humble,  and  pray  ;  but  when 
blessed  with  ease,  and  peace,  and  plenty,  and  honor,  then  hovf 
lofty  and  secure  I  this  is  better  than  the  Lord.  Never  such  a 
decay  of  the  spirit  of  prayer ;  never  was  there  aucJi  a  confusion 
in  t£e  world,  such  burning  of  cities,  slaying  of  men,  rents  of 
churches,  God  minding  to  stain  the  pride  of  all  gloty ;  and  yet 
never  such  henrld. 

Ol^ect.  But  lo  stand  so  long,  and  yet  to  fall,  seems  strange. 

Atu.  If  soon,  it  is  a  wonder  ;  but  if  long,  it  is  no  wonder :  if 
once  past  growing,  you  do  not  wonder  if  an  oak  be  now  de- 
caying. 

Object.  But  they  keep  their  profession  still  only  in  one  thing 
Tile,  the  error  is  only  iu  their  minds,  a  spii^t  of  dissension  from 
the  people  of  God. 

Am.  Scarce  shall  you  see  one  man  in  a  hundred  that  is  vile  in 
every  thing,  that  falls  totally ;  tlie  foolish  virgins  did  not  so,  yet 
their  oil  was  spent,  and  their  lamps  going  out ;  there  was  a  man 
that  was  stain  suddenly,  and  his  tJlood  in  his  face  was  fresh,  his 


THE   TEN    VIRGINS.  457 

beauty  glorious,  and  many  weeks  continued  without  putrefaction, 
yet  life  within  was  gone ;  so  it  is  the  condition  of  many  a  man 
by  one  wound  or  sin ;  and  hence  a  physician  at  Wittenberg  writes 
of  the  cause  of  it,  be  not  therefore  offended  at  them,  but  wonder 
at  the  Lord  that  he  keeps  thee.  I  know  there  are  decaying 
saints,  but  they  recover  again  here. 

Section   VI. 

Use  3.  O,  therefore,  labor  for  the  grace  that  may  last,  the 
bread  that  may  last  to  everlasting  life  ;  in  all  bargains  and  build- 
ings men  will  have  a  special  eye  to  that  which  will  last ;  if  it  be 
rotten,  let  whosoever  will,  take  it ;  and  be  sure  it  is  so ;  for  when 
God  doth  fully  awaken  you,  you  will  see  it  is  not  right ;  the  fool- 
ish virgins,  they  thought  they  were  well  before;  but  now  after 
some  time,  and  awakened,  they  see  it  will  not  hold  or  continue. 
For  the  Liord's  sake  be  suspicious  here ;  fear  lest  a  promise  being 
kift,  any  fall  short  of  it ;  other  things  will  not  last,  neither  crea- 
tures, nor  the  Lord  to  do  you  good,  unless  you  have  everlasting 
grace.  It  is  a  time  the  Lord  is  stripping  the  world  of  all  orna- 
ments, your  wives,  children,  churches  ;  God  will  take  your  hus- 
bands, parents,  members,  ministers,  from  you  ;  yet,  if  a  heart  to 
close  with  the  Lord,  O,  this  is  right 

Quest,  How? 

Aiit.  1.  Take  heed  of  any  affection,  without  first  subduing  the 
contrary  lust ;  for  if  you  mingle  them,  the  one  will  choke  the 
other :  this  is  sowing  among  thorns.   Jer.  iv.  3,  4. 

2.  Maintain  it  upon  an  everlasting  root :  if  the  Lord  gives  you 
grace,  and  you  set  it  in  your  own  garden,  it  will  die ;  no,  let  it 
receive  life  from  the  promise,  that  unchangeable  love,  and  grace, 
and  faithfulness ;  say,  if  that  supports  not,  I  fall,  (1  Sam.  xxiii. 
5  ;  Is.  xlvi. ;)  to  gray  hairs  I  will  carry  thee  ;  (Ps.  xxii.  2,  3,) 
the  Lord  leads  to  waters,  he  feeds.  But  I  decay  ;  yet  ho  re- 
stores my  soul.  O,  but  he  afflicts  much ;  yet  his  rod  and  his 
staff  comfort  me :  I  shall  dwell  in  the  house  of  God  forever. 
Be  more  empty  as  the  Lord  fills  you.  But  O,  the  sin  of  this 
world  ;  all  the  creatures  in  the  world  can  not  content,  but  grace 
doth,  and  hence  men  regard  not  the  Lord ;  and  hence  you  perish, 
and  your  grace  shall  perish  also. 
VOL.  u.  39 


j 


^V    458 


I 


rUK   PAKABLE   OF 


CHAPTER  XI. 


NBEGENEBATE  I 


Our  Lampi  art  out. 
Section  I. 

Oiierv.  2.  That  foolish  virgins,  or  unregenerate  pi^rsons,  miij 
Bee  and  so  complain  of  an  utter  want  of  all  saving  grace. 

Look  but  upon  this  pattern  ;  they  tliought  ihey  were  rich,  and 
had  aomutliing,  but  now  tliey  see  they  have  nothing  ;  and  henci: 
wlien  lliey  search  their  lives,  our  lamps  are  out;  when  they 
search  [heir  hearts,  is  tliere  any  grace,  or  Sjiirit  of  Christ,  or 
Christ  by  his  Spirit  there?  No,  our  oil  is  spent,  and  hence. 
"  Give  us  your  oil ; "  they  saw  nothiog  now.  The  same  persons 
that  are  sometimes  so  puffed  up,  they  think  they  are  rich  aud 
etnnd  in  need  of  nothing,  may  be  basely  dejected,  and  so  feel  a 
want  of  all  things. 

Quell.  IIuw  may  this  appear  ? 

Afu.  Firil.  Because  this  is  no  more  than  what  the  devils  have; 
if  this  be  sanctilicalioo,  lo  see,  I  have  no  sanctification  ;  if  tliis  be 
humility,  to  sec,  I  have  no  humility  ;  if  this  be  cleanness,  to  see, 
I  have  nothing  but  uncleanness ;  the  devils  then  are  sanctified 
and  cleansed  ;  who  as  they  are  unclean  spirits,  and  accursed  of 
God,  and  set  apart  to  all  evil  and  sin,  and  bound  up  in  the  chains 
of  darkness,  so  they  know  it ;  they  believe  the  word,  and  thty 
know  ibey  have  no  Chriet,  no  grace,  no  love  of  God,  never  sh^l 
sec  mercy,  comfort,  etc,  and  tremble  at  this,  "  with  whom  there 
is  nothing  but  a  fe^rlul  looking  for  of  judgment." 

Secondly.  Because  this  is  no  more  than  what  the  law  may 
bring  a  man  onto ;  "  For  by  the  law "  (Rom.  iii.  20)  "  is  the 
knowledge  of  sin  ; "  i.  e.,  not  only  of  gross  sins,  but  also  of  secret 
sins ;  for  conscience,  which  is  in  every  man*s  heart,  will  discover 
the  first;  men  that  live  under  the  law  see  more  ;  and  hence  Paul 
epeaks  of  himself,  "so  far  forth  as  under  the  law."  Rom,  vii. 
7—11.  Now,  that  which  may  be  wrought  in  a  man  merely  by 
the  law  may  be  wrought  in  a  man  under  the  law ;  a  man  under 
the  law  is  under  the  reign  of  the  law,  which  is  to  convince  of 
pollution  universal,  and  so  lo  curse  ;  "  The  law  is  not  the  min- 
istration of  life  to  any  man,"  ('2  Cor.  iii.  7 ;  Gal.  iii.  24,)  and  if 
the  law  may  convince  of  sin  thus,  this  sight  of  sin  and  vileness 
is  no  part  of  eternal  life,  and  therefore  foolish  virgins  may  welt 


TDE   TEN    VIRGINS.  459 

come  thus  far ;  and  this  will  especially  be  Tound  nmong  them, 
where  there  is  a  Bearching  ministry,  that  there  is  scarce  any  close 
(.■onveyance  but  the  word  discovers  them.  Gehazi  can  not  carry 
il  so  closely,  nor  Ananias  so  cunningly,  but  Elishn  and  Peter  will 
find  it  out ;  (lleb.  iv.  12,)  "  The  word  is  quick,  and  powerful, 
and  scareheth,"  which  is  but  a  common  work ;  and  hence,  when 
Peter  had  told  Simon  Magus,  "  Thou  art  in  the  gall  of  bitter- 
ness," he  dcnielh  it  not,  but  saith.  "0,  pray  for  met"  indeed, 
if  the  word  discovers  the  strongholds  and  high  forts,  and  secret 
luiits  and  imaginations,  and  beats  them  down,  and  so  brings  the 
soul  in  subjection  to  Christ,  and  into  captivity,  that  is  it  which  is 
the  power  of  the  gospel,  and  love  of  Christ  peculiar. to  his  peo- 
ple's works ;  but  to  let  u  man  see  he  hath  nothing  but  filth,  and  to 
be  a  little  affected  with  it,  this  is  no  more  than'  that  which  is 
wrought  in  a  deceitful  hearer.  Jam,  i.  23,  24.  The  law  or 
word  lets  a  graceless  heart  (a  forgetful  hearer)  see  himself;  and 
what  can  it  truly  discover  to  biin  but  bis  vileness  ?  this  glass  will 
discover  their  smallest  spots ;  this  sun  will  let  you  see  motes  ; 
you  know  and  see,  and  that  is  all. 

Thirdly.  Because  this  is  no  more  than  the  awakening  of  sleepy 
conscience,  which  the  worst  man  and  cloaesl  hypocrite  may  m  time 
have.  Cain's  conscience,  while  it  is  secure,  thinks  his  offering  as 
good  as  his  brother's,  but  when  awakened,  now.  "  My  sin  is  greater 
than  I  can  bear."  Saul  goes  on  persecuting  David,  and  thinks 
God  will  help,  and  hence  (I  Sam.  xxriii.  5)  goes  to  Urim,  etc; 
but  God  answers  him  not :  now  he  sees  Lis  condition,  and  makes 
n  doleful  complaint  of  it,  that  God  was  departed,  and  no  answer. 
This  is  usual ;  (Ps.  is.  20,)  "  Put  them  in  fear,  O  God,  that  they 
may  know  themselves  to  be  but  men  ; "  weak,  sinful,  vile  men. 
When  the  Lord  sets  up  his  judgment  seat  in  a  man's  conscience, 
not  only  gross  evils,  but  the  secrets  of  all  hearts,  all  men's  hy- 
|K>crisie8,  are  then  opened  to  themselves,  as  at  last  day  to  all  the 
world ;  and  hence  as  hypocrites'  consciences  shall  be  broken  open 
at  the  last  day,  so  now  also  in  this  life  they  may  see  their  pro- 
fc^^ion  to  be  but  paint.  Hence  (Is.  xxsiii.  14)  hypocrites  nrv 
nlVaid  when  God  appears  in  anger;  "0,  who  shall  dwell  with 
Goil?"  They  are  sometimes  bo  confonndcd  with  the  holiness 
(if  God,  and  the  terror  of  God  from  thence  agwnst  sin,  that. 
Who  shall  dwell  with  God?  are  there  any  in  the  world  that  can 
stand  before  him  ?  now,  all  is  paint  and  vile  before  him. 

foitrtldy.  Because  hypocrites  may  have  espericnce  of  a  great 
change  wrought  in  them,  which  decaying  and  corrupting,  ihcy 
may  sensibly  find  a  want  of  what  once  they  had,  which,  though 
they  thought  it  had  been  saving  grace,  or  that  which  would 


I 


oorameiu)  tbem  to  God,  now  tliej  see  ihey  have  no  grsce  at  all ; 
beuce  all  are  left  as  these  virgins.  It'  a  miin  never  waa  rich, 
he  cau  not  be  sensible  of  being  a  bankrupt,  a  beggar.  Look,  as 
it  was  nith  Adam,  be  was  in  a  hupp;  estate,  in  ibe  image  of 
God  ;  now,  nben  lost,  be  saw  bimself  naked,  and  was  aebamed ; 
■nd  WHS  this  saving  grace?  No;  so,  tbough  hypocrites  ait«ia 
not  to  UiBt  rigUieousnesB,  jet  tbej  may  attain  to  many  spiritual 
excellencies  which  they  may  prize  exceedingly,  ad  those  that 
commend  them  before  God  and  men ;  but  these  corrupting,  tbcy 
may  now  easily  see  their  nakedness,  and  vileness,  and  want  of 
oU.  Soul  had  the  Spirit  of  God,  we  know,  but,  (1  Sam.  xvi.  14,) 
"An  evil  spirit  came, and  God's  Spirit  departed;"  did  not  Saul 
know  thia?  The  having  of  God's  Spirit  made  him  more  sensi- 
ble of  the  evil  spirit ;  so  it  is  with  many  a  man  ;  the  Spirit  of 
God  dotb  depart,  and  he  can  not  pray,  nor  propbeay,  nor  epeok, 
nor  think,  nor  do  as  he  did  ;  nay,  he  may  find  an  evil  spirit  npon 
him  ;  and  is  this  unknown?  may  not  foolish  virgins  know  this  ? 
oa  Sumson,  when  shaved. 

Fi/t/ilff.  Because  that  which  ia  sometimes  a  just  judgment  of 
God  upon  a  canud  heart,  that  they  may  see  and  feel ;  but  many 
times  (1  say  not  always,  because  the  Lord  doth  nee  this  to  pre- 
pare for  mercy)  it  is  so  that  men  that  have  despised  grace  and 
Christ,  men  lliat  have  colored  it  over  with  God,  and  thought 
highly  of  themselves  for  what  they  bad,  they  shall  see  all  thelr 
professiou  is  but  paint,  aud  all  their  gold  tin  and  copper  ;  (John 
viii.  21,)  "You  shall  seek  me,  and  shall  not  find  me,  but  shall  die 
in  your  sins  j  "  seeking  ever  presupposelh  a  want  of  me,  and  if 
of  me, of  all  life,  of  all  grace,  of  idl  comfort  and  good;  and  this 
loss  the  Lord  mokes  a  punishment,  which  they  alkali  bring  upon 
themBelves  by  contempt  of  him. 

Skction  11. 
Use  1.  Ilencc  we  may  see  the  woful  condition  of  those,  viz. 
JPirtt.  Consider  how  far  from  eternal  life  those  are  that  never 
knew  their  fall.  The  foolish  virgins  knew  their  want  of  oil  and 
shining,  and  yet  weru  shut  out ;  huw  great  is  their  fidl,  then,  and 
how  great  their  misery,  that  have  had  burning  lamps,  but  now 
know  it  not  I  This  is  the  state  of  many  a  professor,  many  a  man 
who  is  fallen  from  [he  Lord,  and  the  uflections  once  he  had,  but 
he  knows  it  nut ;  God  did  enlighten  him,  but  now  he  is  blinding 
of  him  j  he  did  aD'ect  hioi,  but  now  he  is  benumbing  of  him ;  be 
did  make  him  lender,  but  now  he  is  making  his  heart  tat ;  be 
did  miJte  him  low  in  his  own  eyc«,  (aa  Saul,  but,  when  a  king. 


THE   TEN   YIRGIN8.  461 

then  puffed  up,)  so  God  is  swelling  of  him ;  but  this  is  most 
grievous,  he  knows  it  not.  Is.  vi.  If  a  man  did  know  his  lamp 
>vere  going  out,  he  might  seek,  as  these,  for  it,  and  possibly  find 
it ;  but  now  no  hope  unless  the  Lord  help ;  as  we  see  men 
wounded  and  falling,  they  are  astonished  at  the  blow,  that  thej 
know  it  not,  and  may  die,  unless  those  about  them  dress  them, 
and  send  to  and  fro  for  help  to  them ;  so  it  is  with  many,  men 
are  so  stupefied  with  some  blows  of  their  lusts,  unless  Christian 
friends  exhort,  admonish,  and  send  their  prayers  and  tears  to 
heaven  to  the  Lord,  no  hope  of  recovery  again,  and  whether  the 
Lord  will  be  entreated  is  hard  to  say ;  surely  it  is  rare  ;  and  yet 
thus  it  is  (1  John  v.)  sometimes,  if  it  be  not  a  sin  unto  death  ; 
but  in  a  brother,  grace  will  fetch  help ;  but  if  the  man  never  had 
grace,  and  now  fell  without  feeling,  there  is  little  hope.  If  a 
man  can  feel  no  sun  rising  upon  him,  nor  yet  how  the  day  goes 
away,  whether  the  sun  be  setting  or  no,  it  argues  miserable  care- 
lessness or  miserable  blindness,  and  that  the  man  is  in  darkness ; 
60  here. 

Secondly.  What  wiU  become  of  them  that  were  never  cast 
down  so  low  as  these,  that  never  came  to  be  so  good  as  hypo- 
crites ? 

For,  1.  You  were  bom  and  have  lived  not  only  in  a  sinful 
state,  but  in  a  Christless  estate  ;  dead  without  all  life,  every  part 
of  thee  polluted. 

2.  If  the  Lord  doth  draw  any  out  of  this  estate,  he  will  make 
you  know  what  poor  creatures  you  are,  that  you  shall  say,  I 
thought  I  had  been  thus  and'  thus,  but  I  see  I  am  wretched  ;  I 
thought  I  should  be  saved,  but  now  I  am  condemned,  so  that 
your  mouth  shall  he  stopped,  (Rom.  iii.  21,)  else  you  would 
never  come  to  the  Lord,  to  your  Father's  house,  and  prize  the 
grace  of  God,  if  any  husks  to  live  upon  now. 

3.  You  never  knew  this ;  never  came  to  ccTmplain  to  any 
Christian,  O,  my  oil  is  spent,  my  lamp  is  out ;  Christ  and  Spirit, 
and  all  good,  is  gone ;  no,  you  think  yourselves  rich,  and  want 
nothing ;  you  have  some  knowledge,  restraint  of  good  affections, 
and  full  of  these.  "The  Lonl  will  spew  you  out  of  his  mouth," 
if  it  is  thus  with  you.  Nay,  although  you  have  means  and  hear 
of  it,  yet  all  the  world  can  not  make  you  know  your  nakedness, 
misery,  sin,  and  emptiness.  Well,  if  the  Ix)rd  doth  not  set  up 
a  judgment  seat  now,  you  shall  be  called  before  it  one  day,  and 
then  your  secrets  shall  be  made  manif(»st  before  all  tlie  world  ; 
and  because  you  say  you  see,  "therefore  your  sin  remains;" 
(Jer.  ix.  41,)  so  say  I  to  you.  You  never  did  contemn  GckI,  nor 
hate  God,  etc,  therefore  your  contempt  remains :  if  it  Ik?,  there 

39  • 


^P      Christ  will  diB< 
^B       fore  ^Dur  sin  i 


;   PARABLE   OF 


Sbction  III. 


Vie  2.  Hence  see  the  deceit  of  Uiat  sinful  opinion,  that  true 
I  BanctititTiktioa  ia  to  see  I  luive  no  sanetiflcutiou  ;  and  cleanness  of 
heart  to  see  nothing  but  undeanness  ;  and  that  this  porerty  of 
ajiirit,  to  see  no  griu'e  in  a  man's  self,  nor  no  Christ  there  ;  and 
this  not  only  hath  been,  but  it  neema  is  (scattered  still;  which,  as 
it  is  pleasing  to  laany  a  graceless  heart,  and  suitable  to  his  lust, 
BO  it  carries  a  fair  cloux  of  humility  and  self-denial  in  it,  ond 
makes  way  for  such  an  evidence  which  the  Scripture  did  never 
vet  declare. 
\  foverty  of  spirit  is  a  grace  peculiar  to  them  that  shall  Imve 
•  the  kingdom  of  heaven ;  but  to  see  no  grace  is  common  to  those 
that  shall  be  shut  out  of  the  kingdom  of  heaven  ;  none  but  those 
that  are  justified  t-an  be  savingly  sanctiBed ;  many  that  shall  be 
condemned  may  see,  do  eee,  that  they  have  no  sauctificatlon. 
And  therefore  this  is  no  BaocCification. 

L-*!,  If  ihia  be  poverty  of  spirit  to  see  no  grace,  then  common 
grace  ia  special  grace,  peculiar  to  the  elect,  as  true  poverty  is. 

2.  Then  it  is  a  grace  of  the  Spirit  of  God  to  maiRtain  an  un- 
truth, and  to  give  (he  Holy  Ghost  Uie  lie ;  for  where  there  is 
poverty,  there  is  grace  and  Christ. 

8.  Then  the  grace  of  poverty  of  spirit  should  be  quite  con- 
trary to  the  Spirit  of  grace,  "  which  makes  us  know  the  things 
given  us  of  God ; "  but  this  poverty  of  spirit  makes  us  not  to 
know  them  at  all. 

Yet  many  will  possess  tliis  true  poverty  of  spirit,  and  this  is 
true  sanctification  indeed. 

First.  It  is  true,  where  thei-e  was  never  any  of  the  grace  of 
Christ,  but  men  have  run  upon  reformation  without  Christ,  and 
affection,  etc.,  there  men  are  bound  to  sec  their  black  feet,  and 
happy  is  the  heart  that  can  pull  off  every  feather  from  such 
crests  ;  but  where  it  is,  and  the  Lord  hath  given  evidence  thereby 
according  to  his  word,  now  to  deny  it  is  devilish  ;  for  it  was  he 
tliat  said,  "  Job  did  iiot  serve  Giod  for  nought,"  and  is  a  lie,  of 
which  he  was  the  father)  and  is  great  un thankfulness  to  the 
Spirit  for  what  he  hath  done. 

Steondly.  If  there  be  no  grace  in  a  Christian,  nor  Spirit,  but 
all  in  Christ,  then  say  it  upon  the  house  tops,  and  be  not  ashamed 
of  it ;  men  must  see  nothing,  because  ihey  have  nothing ;  other- 
wise let  this  delusion  rot,  and  never  find  uceGptaiicc  in  holy 


THE   TEN   VIRGINS.  463 

hearts  ;  and  yet  how  many  still  describe  a  hypocrite  by  all  the 
graces  of  the  Spirit,  faith,  receiving  Christ  as  King,  Priest,  and 
Prophet,  etc.,  and  so  are  clean,  creatures  and  upright  men,  by 
seeing  nothing  in  themselves  contrary  to  Christ  I  (John  xiii.,) 
"  You  are  clean,  but  not  all." 

Thirdly,  It  is  true,  a  gracious  heart  is  apt  to  deny  all  the 
Lord  hath  done  for  him  ;  yet  the  Lord  likes  not  this,  as  Calvin 
thinks  Peter  did,  Lord,  hands  and  feet,  and  all.  No,  saith  the 
Lord,  thou  art  clean  in  head,  and  all  but  thy  feet ;  and  hence 
needs  no  washing  but  in  that.  And  what  more  frequent  than 
this  sin  ?  but  to  make  what  is  sinful  a  duty,  this  is  to  turn  day 
into  night,  and  night  into  day,  to  call  evil  good,  and  bitter  sweet. 

Section  IV. 

Quest,  1.  But  doth  not  the  Lord  bring  every  man  to  see  noth- 
ing in  himself? 

Ans.  Yes,  that  the  Lord  doth  in  preparing  him  for  Christ,  or 
in  drawing  him  toward  Christ ;  but  it  is  where  there  is  notliing, 
neither  poverty  or  any  other  grace. 

Quest,  2.  But  is  not  this  poverty  of  spirit,  or  do  not  those 
that  are  poor  in  spirit  see  nothing  ? 

Ans.  I,  In  regard  of  that  unrcgenerate  part,  which  the  longer 
they  live,  the  more  they  feel  the  evil  of  it,  and  so  the  more  poor 
they  grow ;  they  see  no  good  there,  and  so  account  themselves 
the  most  miserable  men,  mourning  more  under  it  than  ever ;  yet 
see  no  good  at  all  in  themselves ;  this,  if  their  eyes  be  open,  they 
are  not  to  say,  ^'  I  delight  in  the  law  in  the  inner  man ; "  and 
hence  a  regenerate  Christian  is  vile  in  his  own  eyes  after  all  du- 
ties and  enlargements,  he  sees  how  all  is  defiled  with  a  filthy 
heart,  and  hence,  (Pro v.  xxx.  4,)  "  I  am  brutish ;"  and  he  speaks 
of  his  natural  estate,  and  in  that  part,  for  else  it  is  cross  to 
1  Cor.  ii.  10. 

2.  They  see  nothing  in  themselves  to  commend  them  to  God 
in  point  of  justification  ;  here  all  Paul's  past  and  present  right- 
eousness is  accounted  dung. 

Quest,  3.  If  a  hypocrite  sees  and  feels  nothing,  and  those  that 
are  poor  in  spirit  do  so,  what  is  the  difference  ? 

Atis,  The  differences  are  many.  1.  He  that  is  truly  poor 
sees  so  much  vileness,  as  that  he  loathes  himself.  Ezek.  vi.  But 
the  hy|)ocrite,  if  he  hath  any  excellency,  remains  full  of  it,  proud 
with  it :  if  it  be  gone,  he  seeks  himself  again,  and  loathes  not 
himself. 

2.  True  poverty  of  spirit  drives  a  man  out  of  himself,  and  all 


TRK    PAIiAHl.K    OK 

carnal  ronteotK,  as  well  as  graeea,  to  mercj,  to  live  (here,  and 
cleHTe  there,  as  in  Ihe  pmdignl ;  he  did  noL  only  see  a  ffnnt,  btit 
feet  II  need  of  brend ;  1  die  without  it  l'«.  xl.  9,  10.  But  on- 
other,  lliat  sees  no  good,  either  is  xiot  driven  out  of  his  inntenls, 
but  when  he  gees  nothing,  as  Cain,  builds  cities,  or  if  he  sees 
Bomc  good  in  himself,  then  he  is  not  driven  out  of  liimBelf. 


Section  V. 
Uie  3.  Hence  see  which  is  the  surest  and  safest  way  of  evi- 
dencing onr  good  estate ;  for  here  men  now  are  perplexed ; 
either  it  is  by  seeing  no  grace,  and  so  expecting  the  witness  of 
Ihe  Spirit,  or  by  seeing  some  saving  work  of  graee,  anil  so  look- 
ing to  the  witness  of  the  word,  and  waiting  for  the  confirmation 
of  the  Spirit ;  for  seals  do  but  confirm  the  promise  and  covenant. 
If  it  he  by  seeing  no  grace,  then  either  by  seeing  no  gra(%,  with- 
out having  the  being  of  it,  and  now  wait  for  a  revelation,  and 
then  it  is  a  delusion  j  for  he  is  tinder  the  condenmation  of  the 
word,  and  therefore  far  from  consolation  of  the  Spirit ;  or  by 
Beeing  no  grace  without  seeing  the  being  of  it.  If  so,  then  a 
man  must  seek  for  a  witness  of  the  Spirit,  without  understand- 
ing the  meaning  of  the  Spirit,  or  of  the  witness  of  it ;  and  so  a 
man  must  shut  his  eyes  against  part  of  the  truth,  that  he  may 
Bee  another  part ;  a  man  roust  see  that  he  is  beloved,  but  not 
thou  believer,  or  thou  called,  art  loved  or  justified.  O,  then, 
take  heed  of  this  way  of  evidence,  or  else  by  now  seeing  grace, 
and  waiting  for  a  witness ;  now  this  is  safest,  for  whenever  the 
witness  comes,  it  is  certainly  right  now,  not  a  delusion;  hereby 
we  shall  see  Ihe  ttill  meaning  of  the  witness  and  compass  of  the 
Lord's  love.  And  thei-eforcftake  heed  of  denying  all  grace,  and 
seeing  nothing,  and  then  wait  for  a  revehition,  and  if  it  comes 
now  it  is  right;  no  such  matter,  you  may  see  nothing,  and  to 
hell,  and  no  consolation  to  them  that  see  nothing  ;  think  not  that 
this  is  poverty  ;  it  may  bo  a  seal  to  a  blank,  to  such  a  one  as  the 
ILonl  never  intended  mercy  unto/ that  which  God  pramiseth 
pray  for,  (Zech.  xiii.  iiH^)  first,  to  say.  It  is  my  people,  and  then. 
The  Lord  is  my  G>od  ;  find  that  the  Lord  ma^es  you  his  people, 
and  then  say  so.  Let  all  know  this  is  never  questioned,  whether 
the  Spirit  be  the  cause  of  witness,  and  clearing  our  estate ;  but 
whether  by  seeing  nothing  or  showing  eometliing ;  here  is  the 
mystery  of  it.  O  that  God  would  make  you  liear,  that  are  caUed 
away  from  the  simplicity  of  tJie  gospel  of  Christ !  These  fool- 
Uh  virgins  were  wiser  than  many  nowad.iys  in  this  particular: 
they  cried  for  oil  in  their  lamps,  or  they  knew  they  could  not  be 
W!oepl«d  of  the  bridegroom. 


THE   TEN   YIRQINS.  465 

O,  search  and  try  yourselves  thoroughly ;  for  you  come  in 
time  to  see  all  your  paint  fall  off,  all  your  guilt  discoyered,  etc 


CHAPTER   Xn. 

OF  THE   DESIBE  OF   GRACE  THAT  MAY  BE   IN   HYPOCRITES. 

Give  US  of  your  \nl,  etc. 

Section  I. 

Qimmft  IrThftt  foolish  virgins  may,  and  seriously  do,  desire! 
not  only  salvation,  but  grace  itself.  /  For  these  virgins  did  not| 
only  desire  the  Lord  to  open  to  them,  but  "  give  us  of  your  oil ;  ^ 
and  this  they  do  not  desire  in  show,  but  seriously ;  for  they  felt 
a  want  of  it.     Our  lamps  are  out,  our  oil  is  spent,  our  misery  is 
great ;  O,  now,  help  us  with  your  grace.    This  may  appear  in 
these  particulars :  — 

First.  They  may  feel  a  loss  and  a  want  of  it,  and  having  some 
hope  in  this  life  to  gain  it,  hence  may  seek  it  Thus  not  only 
the  virgins,  but  Simon  Magus,  (Acts  viii.  24,)  when  he  was  con- 
vinced he  was  in  the  gall  of  bitterness,  he  doth  not  only  content 
himself  with  his  own,  but  doth  commend  himself  to  the  desires 
of  the  church  and  apostles ;  *'  O,  pray  for  mc,  that  none  of  these 
tiling  may  come  upon  me,"  but  that  I  may  be  brought  into  an- 
other estate,  whereby  I  may  escape  all  this ;  (Amos  viii.  11, 12,) 
'^  I  will  bring  a  famine,  not  of  bread,  but  of  hearing  the  word  ;  ** 
I.  e.,  you  shall  feel  a  woful  want  of  that,  and  of  the  consolation, 
life,  and  spirit  of  that,  and  you  shall  go  from  sea  to  sea  to  find, 
and  shall  not.  O  that  I  liad  taken  my  time !  will  the  careless 
ones  say. 

Secondly.  They  may  have  a  high  opinion  of  it,  and  see  a  mar- 
velous excellency  in  it,  and  hence  may  be  drawn  to  desire  it ; 
(John  vi.  33,  34,)  "  My  Father  gives  you  bread  from  heaven, 
which  Moses  gave  not,  and  such  bread  as  gives  life  unto  the 
world  ;  then  said  they.  Lord,  ever  give  us  of  this  bread  ; "  and 
yet  they  were  carnal,  and  desires  carnal,  arising  from  the  sight 
of  the  excellency  of  it ;  that  scribe,  (Matt.  xii.  33,  34,)  **  To 
lo\'e  the  Lord  thy  Grod  with  all  thy  heart  is  better  than  burnt- 
offerings  and  sacrifices ; "  O,  that  is  admirable;  the  ordinances 
are  good,  and  creatures  are  good,  but  this  is  better.  As  a  man 
when  he  admires  the  world,  he  ever  desires  the  world,  though  he 
never  hath  it,  so  here,  as  in  Balaam.     Not  only  word  and  Spirit 


4eG 


may  comiiienil  it,  and  ao  lliey  may  dMire  it,  but  the  exceHCTicy 
of  it  in  the  lives  of  the  sRints  will  eommeod  it :  so  as  rarn^ 
hearts  may  dosiri?  the  company  and  love  of  such  men  above  all 
in  the  world ;  (Rev.  iii.  8  ;  Gen.  xxvi.  28.)  "  We  saw  God  was 
with  thee,  and  that  tliou  wert  blessed  of  the  Lord  ;"  nnd  henee 
there  are  fotne  desires  after  it.  2  Pet.ii.  19.  Mfin  escape  pol- 
lutions by  Christ 

TTiirdli/.  They  have  a  taste  of  the  sweetness  of  it,  and 
hence  may  desire  it.  Heb.  vi.  John  was  a  burning  light,  and 
,  they  rejoiced  in  him,  and  all  Jerusalem  and  Judea  flocked  to  his 
ministry,  and  came  into  the  wilderness  after  him ;  the  savor  of 
the  grace  of  Christ  may  wonderfully  draw  desires  after  it,  they 
may  find  such  a  sweetness  in  it;  (Luke  xiii.  26,)  "Many  shall 
say,  Lord,  have  not  we  eat  and  drank  in  thy  presence  ?  "  that  is, 
they  find  much  sweetnesa  there;  the  Lord  taught  among  ihem; 
they  desired  him,  and  thought  he  was  their  own,  yet  shut  out ; 
and  hence,  (ver.  24,)  "  Many  shall  seek  to  enter  in,  and  shall  not 
he  able." 

Fourth}}/,  They  may  and  do  grow  up  in  a  glorious  profession 
in  the  ways  of  grace,  and  such  a  profession  as  to  stand  it  out 
against  persecution,  aa  the  thorny  ground  did,  and  may  have 
Bome  growth  toward  it,  which  can  not  bo  without  some  desires 
and  springings  of  heart  after  it. 

Section  II. 
11  Utf  1 1  Hi-nrn  let  this  be  an  item  to  all  the  people  of  God,  to 
I  prpscrve  with  all  care,  and  not  to  lose,  but  to  make  much  of  the 
11  Spirit  of  grace  inherent  in  them  ^  for  look  as  the  Lord  Jei-us, 
when  he  would  make  his  disciples  wonder  at  iheir  blessedness, 
and  make  much  of  him,  and  his  love,  saith  he,  "  Manr  kings 
and  prophets  have  desired  to  see  these  days,  and  have  not  seen 
them  ; "  so  many  professors  of  great  parts  and  gifts  sliall  desire 
to  have  that  Spirit  of  grace  and  peace  which  you  have,  and  sliafl 
never  see  it,  never  shdl  have  it.  When  David's  heart  began  to 
be  drawn  away  by  the  evils  of  the  world,  and  then  beheld  the 
vanity  of  that,  his  desires  are  now  turned  another  way  ;  "  O,  it  is 
goofl  for  me  to  draw  nigh  10  God,"  that  is  good.  As  if  he  bod 
said,  Though  it  be  good  to  have  the  things  themselves,  yet  it  is  not  < 
good  for  me  to  draw  too  nigh  in  my  desires  and  esteem  of  them  j 
but  "  good  for  me  to  draw  nigh  to  him."  It  may  he  somntima: 
your  hearts  are  taken  off  from  esteeming  your  condition,  an4 
what  the  Lord  hath  done  for  you  ;  Hud  hence  no  desire  nf^er  ihv' 
Lord  or  his   grace,  but  the   lawful   comforts   of  the  world;  not! 


THE   TEN    VIKGINS.  467 

ioordinAtely ;  bul  if  I  had  bd  niucL,  or  as  good  as  others,  thea 
well.  Fs.  cxli.  4,  Ditvid  eotreats  the  Lord  not  to  incline  his 
heart  after  any  evil  thing,  no,  nol  after  the  wicked's  good  things  ; 
"  Let  me  not  eat  of  their  dainties  ;  "  for  grunt  that  thou  losest 
all  these  things  which  others  have,  the  time  will  come  when  tlie 
great«st  prince,  and  those  that  hare  thei*  deairea  filled  here, 
shall  say,  O  that  I  was  in  that  man's  estate  !  Let  the  Lord, 
tlierefore,  exercise  you  with  many  wants  and  sorrows ;  reraem- 
her  this,  your  end  will  be  peace,  which  the  worst  would  give  a 
world  for  another  day. 

U$e  2.  What  then  will  become  of  them  that  never  desired 
grace  at  all,  because  they  are  welt  enough  without  it  ?  a  man  can 
not  live  (say  they)  by  praying  and  hearing  of  sermons;  such 
duties  are  troublesome ;  hindcrances,  not  desirable  helps ;  and 
when  any  ordmance  comes,  when  will  Sabbath  be  ended  ?  Bud  tu 
for  the  people  of  God  themselves,  they  can  see  no  difference  be- 
tween them  and  other  men,  nay,  they  lliink  tlicm  woree;  if  tills 
be  your  religion,  God  Iteep  me  from  your  reUgion.  Nay,  they 
can  see  no  beauty  in  Christ  to  desire  him ;  they  can  desire  that 
they  were  not  kept  in  so  much  on  the  Sabbaths,  nor  so  much 
pains  taken  with  them  to  instruct  them ;  it  may  be  these  may 
desire  that  their  hands  be  kept  from  stealing,  their  tongues  from 
cursing,  and  their  feet  from  running  to  shed  blood  ;  but  the  life 
of  grace,  and  power  of  it,  they  desire  not  that,  nor  never  did : 
I  remember  when  David  was  in  extremity,  "  Lord,"  saitli  he, 
"  my  groaning^  are  not  hid  from  thee ; "  this  was  his  comfort 
when  he  could  not  pray,  (Ps.  iii.  8,  9  ;)  but  here  it  is  otherwise. 
Canst  tbou,  if  extremity  should  come  upon  thee,  say,  Now  I  am 
not  able  to  apeak,  O,  remember  my  closet  tears,  my  midnight 
groMis,  and  daylight  comjilaints,  an<l  those  daily  sighings  afltsr 
ihce  which  have  arisen  from  this  sorrowful  heart  ?  Did  the  I<ord 
never  work  this  in  thee  ?  If  extremity  comes,  and  thou  hast  no 
such  thing  to  witness  for  thee,  do  you  think  that  you  shall  meet 
the  bridegroom  in  peace  ?  0,  no !  go  home,  and  make  thy  moan 
over  thy  own  soul  i  the  Lord  is  far  from  me ;  if  "  many  seek  to 
enter,  and  shall  never  be  able,"  what  will  become  of  me? 

Utt  3.  Uence  see  how  many  people  deceive  themselves  in 
their  evidencing  of  a  good  estate,  who,  because  they  see  no  oil 
in  their  vessel,  nor  sec  no  shining  in  their  lives,  yet  because  tliey 
desire  it,  they  think  hereu|>on  tlie  Lord  accepts  them  and  their 
desires,  and  therefore  tlie  Lord  will  fulfill  them ;  this  very  con- 

Cps  thousands  in  their  sins  and  miseries,  and  that  uudrr 
)n  of  them ;  yet  I  desire  it  were  better  with  me  i  and 
ak  hypocrites  make  shows  of  this  and  that,  yet  they  bftvc 


■nfeigned  desires ;  and  here  thou^anda  rest,  and  this  alajs  ihem ; 
(Prov.  xii.  25,)  "  The  desire  of  the  aluggard  IdUs  him." 


I 


I 


Section  HI. 

Quest.  But  dolh  not  the  Lord  respect  the  groaninga  of  lus 

people?  doth  not  Christ  say,  (John  iv.  10,)  "If  thou  hadst  asked," 

etc.?  doth  not  the  Lord  look  upon  the  ianer  man,  the  Tery  frame, 

nay,  desirea  that  have  been  past  t 

I  Aiu.  Yes,  there  be  some  desires  wiiich  are  evidences ;  some 
'which  are  not ;  I  shall  discover  them  that  be  unsound  iu  the  pw- 
ticular  example  of  the  foolish  virgins,  etc. 

ftnt.  Those  are  unsound  desires  which  arise  in  the  soul  easily, 
without  feeling  a  need  of  the  Lord's  almighty  power  and  Spirit 
of  life  to  work  them  at  first ;  we  shall  find  that  the  desires  of 
.regenerate  Christians  do  not  come  easily,  but  they  find  a  need  of 
I  the  Lord  to  draw  them/(Jer.  xxxi,  10  ;  Lam.  v.  21  ;)  but  the  de- 
•tlWs  of  others  spring  up  easily  and  quickly ;  asljicse  foolish 
virgins,  they  wanted  oil,  they  could  quicUy  deoirSit;  and  they 
go  to  their  fellow-brethren  for  help,  "  0,  give  us  of  your  oil." 
Look  as  it  is  with  wild  rye  and  jiease,  they  will  come  up  at  Iho 
season  of  the  year  in  abundance,  without  sowing  or  plowing; 
the  ground  bears  them  naturally  ;  but  other  com  and  grain  will 
not  come  so  easily ;  your  ground  will  not  bear  it  till  plowed 
and  digged,  and  then  the  hand  of  man  must  set  it,  and  die  it 
must,  before  it  can  live  again ;  so  here,  if  desires  come  aud 
Spring  up  easily,  it  is  a  sign  they  are  wild  ;  the  Lord  must  break 
the  heart,  and  then  sow  these,  and  plant  these  from  heaven,  and 
you  must  fetch  it  out  of  heaven,  else  it  is  nought ;   for/wh*.-n 

I  the  Lord  works  saving  desires  indeed,  he  ever  sows  them  in 
A  broken  heart,  which  is  thoroughly  broken  indeed ;  when  God 
seta  the  smoking  flax  on  fire  (wiuch  are  deures)  he  first  bniiselb 
the  reed  itself. 

Secondly,  The  subject  in  which  these  desires  are ;  a  man  hath 
a  son  and  a  servant;  the  son  hath  all  his  desires  granted  him, 
because  he  hath  a  sonly  spirit:  all  the  father  hath  is  for  hiro, 
that  may  be  good  for  him ;  a  servant  desires  importunately,  but 
he  prays  from  the  spirit  of  a  servant,  and  all  that  his  master 
hath  is  not  for  him  ;  and  therefore  if  he  pray  for  the  inheritance 
or  ft  part  of  it,  of  the  portion  of  the  son,  shall  he  have  it  ?  no, 
he  shall  have  what  is  fit  for  a  servant :  so  it  is  here  ;  the  Lord 
hath  some  sons  in  his  churdies;  these  praying  and  desiring 
from  II  sonliku  spirit,  all  ihal  God  hath  being  (heirs,  they  shall 
have  it ;  and  hence,  (Ps.  cxlv.  18-20.)  «  He  will  fulfill  the  *    ' 


ij  shall  i 

desirea         I 


THE   TEN    VIRGINS.  469 

of  them  that  fear  him,  and  love  him,  and  delight  themselves  in 
him  ; "  for  that  is  the  sonlike  disposition  ;  when  he  is  cut  short 
of  all  comforts  in  the  world,  nay,  when  he  may  have  his  fill  of 
them,  yet  he  delights  in  his  father's  face,  love,  and  grace,  and 
fellowship,  and  house  ;  (P^  xxvii.  4,)  "  For  they  are  heirs  and 
co-heirs  with  Christ,  being  sons : "  but  now  there  are  servants  in 
the  house  of  God ;  shall  they  have  their  wills  and  lusts  ?  no ; 
thus  it  was  with  these  foolish  virgins  ;  they  were  only  servants 
in  the  house,  no  true  spouse  or  sons,  and  were  foolish  at  best,  and 
had  not  the  spirits  of  sons,  but  had  their  lusts  ;  never  were  es- 
poused savingly  to  the  Lord  Jesus  himself,  nor  laid  up  all  their 
hope  in  him,  but  were  foolish  ;  and  that  is  the  ground  why  others' 
desires  are  heard,  not  theirs. 

Thirdly,  Unsound  desires  make  after  a  certain  measure  only, 
whereas  the  desires  of  saints  seek  after  this  grace  without  meas- 
ure ;  and  thus  the  foolish  virgins  fell  short  of  the  wise  ;  all  that 
they  could  get  was  little  enough  for  themselves  ;  but  the  foolish 
look  after  some  of  their  oil,  as  many  a  man  looks  upon  the  gifts 
and  parts  of  another ;  O,  saith  he,  if  I  was  as  such  a  one !  and 
many  a  man  sets  up  such  a  measure,  and  if  he  hath  that,  is  well, 
while  he  wants  that  miserably :  look  wistly  upon  the  foolish  vir- 
gins ;  they  did  content  themselves  with  a  measure,  and  now  they 
are  in  want  of  it,  seek  for  it ;  at  first  a  little  did  content  them, 
and  now  when  it  is  spent,  a  little  will  serve  them  again :  and 
what  is  their  measure  ? 

1 .  So  much  as  will  beautify  and  adorn  them  before  men ;  "  Our 
himp  is  out" 

2.  So  much  as  will  comfort  them  against  the  coming  of  Christ ; 
for  now  they  were  troubled  that  their  oil  was  spent^  whereby 
they  might  meet  the  bridegroom  :  he  that  desires  it  for  a  little 
measure  of  it,  his  desires  are  certainly  unsound  ;  so  much  as  will 
6er\'c  his  turn,  (he  cut  his  coat  acconling  to  his  cloth ;)  but  he  that 
desires  it  without  measure,  e  contra,  as  Paul,  (Phil.  iii.  12,) 
'*  That  I  may  apprehend,  by  any  means,  that  for  which  I  am  ap- 
prehended ;  "  as  Chrysostom  calls  Paul  that  insatiahilis  Dei 
cuUor  ;  for  he  makes  it  his  last  end ;  as  he  that  desires  wealth 
without  measure,  though  he  gets  not  all  the  wealth  of  tlie  world, 
yet  the  more  he  hath,  the  more  he  craves ;  this  his  fleshly  lust  is 
his  last  end. 

Ofjject.  But  he  may  desire  it  without  measure  for  his  own 
ends. 

An$,  I  confess  it  is  true  ;  for  men  may  desire  honor,  and  no 
honor  but  by  gifts,  and  no  gifts  but  by  grace ;  and  hence  may 
desire  infinitely,  but  yet  it  is  but  a  measure,  viz.,  to  serve  his  own 
VOL.  II.  40 


V    «d 


THE   PARABLE  £ 


ends,  but  not  tlie  Lord's  ends  ;  to  set  up  himself!  true  desire  of 
gmce  is  for  that  which  may  pull  down  self,  and  make  God  all. 
Ps.  Mis.  4,  3. 

Fourthly.  It  is  nol  their  only  desire,  or  the  only  thing  they 
desire,  viz.,  the  good  Spirit  of  the  Lord,  and  that  ibey  might  not 
live  or  any  thing  else  in  them,  but  that  the  Lord  may  live,  and 
his  grace  and  kingdom  may  prevail  in  their  hearts  ;  the  desires 
of  paints  are  only  after  this  ;  or  if  their  desires  are  after  other 
things,  the  Spirit  lusts  agiunst  them.  2  Sam.  xsjii.  3.  As  carnal 
desires  ore  after  life,  and  the  comforts  of  it,  so  spiritual  desires 
are  afier  the  life  of  Christ  in  them,  and  the  comforts  of  the  Lord 
thereby  ;  (Ps.  xxvii.  3,  4,)  "  One  thing  I  have  desired,  and  that  I 
will  seek  for;"  what  was  it?  a  crown,  a  kingdom?  no,  "bol 
that  I  may  dwell  in  the  Lord's  house  forever,  and  visit  his  tem- 
ple." Nolable  is  that  example  of  Abraham.  Heb.  xi.  Two 
things  he  met  with  that  might  draw  down  his  desires. 

1.  lie  came  to  a  land  which  God  promised  to  give  him,  where 
be  lives  among  enemies,  and  in  fears. 

2.  He  might  have  returned  to  another  country,  and  now  have 
been  better. 

3.  God  hiessed  him.  etc.,  but  it  was  nothing  he  desired,  only 
another  above ;  hence  Gud  is  not  ashamed  lo  \>e  called  his  Goil; 
but  the  foolish  virgins  fell  short  of  this,  and  hence  they  now  seek 
only  in  times  of  extremity  ;  and  this  is  the  frame  of  many  grace- 
less hearts  in  time  of  extremity.  1.  When  all  grace  is  gone. 
2.  When  death  is  come,  then  they  seek  earnestly  afler  the  Lord, 
mod  grace  ;  0,  their  sin  lies  heavy  !  O,  then  a  humble  heart  ia 
Bweet :  but  before  their  hearts  were  overcome  with  lusts  afler 
other  things ;  and  Ibis  double  heart  every  carnal  heart  hath, 
(Eph.  ii.  9,)  "  fulfilling  the  lusls  of  the  mind,"  i.  e.,  diabohcal 
lugls,  "  and  lusts  of  the  Hesh,"  i.  e.,  sensual  and  beastly  lusts  ;  it 
is  the  slate  of  all  men ;  and  hence  promises  arc  not  made  simply 
to  men  seeking  the  Lord,  for  they  may  miss,  hut  to  thejn  that  do 
it  with  their  whole  heart,  (Pe.  ex.  2;  Jer.  ixix.  13,)  this  they 
never  do ;  and  hence  men  pray  daily,  and  live  in  their  lusting 
all  the  day  afl«r ;  men  long  in  misery,  but  are  cool  in  peace. 

Section  IV. 

Qutit.  But  seeing  there  are  in  saints  two  natures,  flesh  lusting 
against  the  spirit,  and  spirit  against  flesh,  and  a  double  heart  in 
a  reprobate,  whereby  he  desires  grace  and  other  things,  how  shall 
we  distinguish  them  ? 

Am.  1.  The  lusts  after  grace  and  worldly  things  in  a  hypo- 


Tilt  TEN  ^^nGIN3.  471 

criie  agree  together  in  the  same  henrt ;  but  those  lusts  which  arc 
after  thu  rpirit  in  a  regenerate  heart  are  contrary  one  lo  another, 
and  like  lire  aud  water,  one  seeking  to  destroy  the  whole  being 
of  the  other.  Ex.  gr.  A  man  wants  the  things  of  tliia  world, 
he  seeks  and  deaires  after  them,  riches,  honor,  rest,  and  peace  i 
but  thinks  he.  If  I  hod  no  more  bat  this,  I  may  to  heli,  if  no 
grace  ;  hence  he  desires  that,  and  so  doing  now  he  hath  peace, 
and  all  is  quiet  with  him,  and  goes  on  sweetly  in  a  way  of  pro- 
fession and  prayer  ;  and  a  gracious  heart  is  ready  iLus  to  do,  and 
to  make  his  braid  lie  soft  with  two  pillows ;  hut  yet  the  Spirit 
riselh  up  against  this,  that  the  soul  thinks,  I  shall  fall  by  this 
heart ;  LcA,  how  apt  to  rest  in  these  lees !  lusts  in  hypocrites 
are  like  brethren,  that  help  one  another  lo  this  end,  lo  get  peace ; 
but  here  as  enemies,  to  destroy  such  n  cursed  peace  as  that  is  in 
the  godly. 

2.  In  a  false  heart,  lusls  and  desires  after  these  things  are 
dear  lo  lliem;  like  tbeir  limbs  and  best  members,  iliey  can  not  be 
nor  can  not  do  without  them ;  but  in  saints  they  are  sores  and 
bhuns,  and  so  hated  of  ibem.  Ex.  gr.  Lei  a  man  have  a  full 
Ltblc,  and  a  fair  estate,  and  outward  ble-saings,  promising  much,  . 
and  the  ordinances  of  God,  and  a  heart  to  follow  God  there;  1 
now  see  him  lively  in  tlie  service  of  God ;  but  let  him  be 
brought  to  extremities,  and  want  of  all  this,  and  fears  of  poT- 
i-rly,  estate  wastctU,  poverty  apptaw,  many  rents  come  in,  and 
the  wife  cries  out ;  now  be  fulls  down  to  the  earth  in  discontent 
or  worldliness,  and  his  life  and  afiection  to  ordinances,  or  ttte 
servants  of  God,  is  now  gone ;  as  it  is  with  a  bird,  when  she 
halb  two  wings  she  can  fly,  but  when  she  lutth  only  one,  then 
^he  falls,  and  the  fowler  takes  her,  because  it  was  a  linib  precious 
lo  her ;  so  here.  Thus  it  was  with  David's  servants  at  Ziklag ; 
(1  Sam.  XXX.  4,)  "all  wept  till  they  could  weep  no  more  ;  "  but 
here  it  was  oiherwise  with  David,  he  could  fly  to  God  without 
those  wings  •}  so  when  God  gives  a  roan  a  condition  not  so  great 
us  he  would,  and  the  heart  tusis  after  so  mucb,  and  Qod  crosseih ; 
be  can  not  be  content  witli  a  little  or  a  mean  estate,  because  hiB 
lust  is  his  limb,  he  can  not  sufler  it  to  be  cut  off,  or  be  pared  ;  if 
a  man  hath  a  wooden  leg,  he  can  cut  it  answerable  to  his  shoe, 
but  if  but  a  limb,  he  must  have  his  shoe  cut  uoswenible  to  his 
leg,  because  it  is  his  limb,  no  cutting  of  that  less  :IO,  it  is  dear. 
So  it  is  with  a  man  that  hath  a  lust  after  any  thing '.  it  is  dcrt^"^ 
and  bcnce  he  is  said  to  live  in  them,  and  to  bo  in  the  ilesh ;  but 
the  desires  after  these  things  in  a  gracious  heart,  they  are  bloins, 
they  can  be  without  ihem ;  0,  never  such  a  happiness  if  the 
Lord  would  deail  ihem  lo  me  ;  (Gal.  v.  24.)  "  They  that  are  in 


I 


ChriBt  have  crucified  ihe  Hesh,  with  the  affections  and  lusl^ 
thereof." 

3.  The  lusts  and  desires  in  a  fabe  lieart  are  reigning  lasi-i, 
and  make  the  lusts  after  grace  and  holiness  serve  them,  but  t 
wntra  in  a  holy  heart.  Ex.  gr.  A  man  prays  for  the  love  of 
God,  and  the  Spirit  of  grace ;  and  it  is  affectionate,  but  yet  it 
Ib  ever  for  some  lust :  (Jam.  tv.  3,)  a  man  desires  grace  to 
perfect  his  git^s,  and  gifta  to  deck  htm,  and  porchaae  him  honor. 
Defore  men ;  a  man  desires  grace  to  quiet  his  conscience  in 
assurance  of  God's  love,  and  pardon  of  sin,  that  he  may  live  the 
more  peaceably  with  his  sin.  Is.  Iviii.  3,  4.  Now,  in  a  gracious 
heart,  the  desires  of  these  things  serve  the  desires  af^r  grace  : 
for  he  desires  the  things  of  this  world  to  be  the  more  holy ; 
(Prov.  XXX.  7,  8,)  "  Feed  me  with  food  convenient,  that  I  may 
not  tempt  thee ; "  he  desires,  and  hath  them  for  Israel's  sake. 
S  Sam.  v.  12.     Like  a  tradesman,  he  buys  and  sells,  but  it  is  for 

K'n.  Phil.  i.  SO.     O,  consider  of  these  things,  and  if  your  hearts 
re  had  only  such  fabe  desires  as  these,  know  it,  thai  as  verily 
tis  these  virgins  were  shut  out,  so  shall  you  another  day.  / 


CHAPTER   Xm. 


Section  I. 

Obtttv.  4.  That  foolish  virgins,  in  their  first  endeavors  after  the 
Spirit  of  grace,  usually  cease  from  seeking  farther,  before  they 
have  got  that  measure  and  fullness  of  it  which  will  continue  to  the 
last.     Or,  — 

That  there  is  ever  a  ceaaation  in  the  first  endeavors  of  carnal 
professors  from  seeking  u.fter  that  measure  of  grace,  which  will 
indeed  lust  and  continue  until  their  meeting  with,  aod  appearing 
before,  the  Lord  Jesus  Christ. 

For  liiesc  virjrins  here  did  seek  the  Lord  Jesus  and  Spirit,  and 
hence  did  get  that  measure  which  lighted  their  lumps  for  a  good 
season  ;  and  they  contented  themselves  with  this,  and  gave  over 
seeking  until  it  is  too  late  ;  and  therefore  now  they  say,  "  Give 
as  of  your  oil ;  our  Inmps  arc  out."  These  foolish  virginei,  when 
.  somewhat,  they  are  carried  with  abundance  of  afiec- 
think  t] 


tion  a:id  profess 

and  what  need  lliey  seek  for  n 


?  and  then  grow  secure  and 


THE  TEs  viRoiNa.  473 

fall  aaleep  until  nil  is  apent.     The  Seriplure  is  pregnant  every 
wLi?re  for  (his.     But  let  us  loot  and  see  the  causes  of  tliis. 

FirtL  Sometime  it  is  hecause  ihey  know  not  what  that  meas- 
ure is  which  dolh  accompany  salvation  ;  but  ihey  set  up  an 
imagination  of  their  own  heada,  which  is  a  false  image  of  saving 
grace,  onil  wheo  they  have  that,  now  they  tliiak  all  is  well,  and 
Ihey  go  no  farther.  Judg.  ii.  1 1, 12.  People  that  know  not  the 
Lord,  nor  the  power  of  his  graee,  "  will  set  up  other  gods,  aud 
serve  ihem,"  and  there  rest;  until  it  is  with  them  as  it  was 
with  those,  when  the  ''anger  of  the  Lord  waseth  hot,  and  spoil- 
ers come ; "  now  they  cry  unto  the  Lord.  What  is  the  reason 
why  many  a  man  falls  short  of  the  righteousness  which  is  of 
God,  viz.,  of  faith  ?  Because  he  sets  up  in  his  bead  a  righteous- 
ness of  bis  own  ;  and  if  1  get  that,  then  I  hope  the  Lord  will  ac- 
cept me,  and  forgive  me ;  and  hence,  (Hom.  ix.  31,  32,)  why  did 
they  miss  of  it  i  Because  they  sought  it  by  a  righteousness 
which  is  of  their  own  :  so  why  do  many  miss  of  faith  ?  because 
they  think  it  is  an  assurance  ;  or  when  a  man  rests  upon  Christ, 
not  considering  the  need  of  an  almighty  power ;  and  hence  the 
apostle  prays  for  this.  £ph.  i.  19.  So  for  repentance,  why  do 
men  fall  short  of  it?  they  think  it  is  when  God's  anger  is  ex- 
pressed, the  soul  then  comes  to  seek  the  Lord,  and  finds  some 
comfort,  (Ps.  Ixxviii. ;  MatL  iii.,}  and  so  runs  away  with  it.  So 
for  holiness,  they  think  it  is  to  be  like  others ;  and  then  well ; 
they  think  these  are  the  men  that  shall  live,  and  are  happj^ 
and  look  as  it  iu  like  it  was  at  Babel,  when  head  and  tongues  I 
were  confounded,  one  calls  for  a  brick,  the  otlier  brings  him  a  J 
trowel,  hammer,  or  tile,  because  he  did  but  imagine  what  he  | 
spake,  and  so  understood  not  his  language  :  so  it  is  here  ;  men 
read  and  hear  God  speak,  and  miuisters  call  for  faith,  and 
knowledge  of  God  ;  but  earthly  minds  can  not  understand  heav- 
enly language ;  and  hence  they  imagine  that  is  faith  and  repent- 
ance which  indeed  is  not,  and  so  miss  of  that  which  indeed  else 
would  continue ;  and  this  is  the  misery  of  many  thousands,  that 
in  seeing  see  not.  The  experience  of  flie  work  of  grace  makes 
men  savingly  lo  know  what  grace  iu  John  v.  S7,  3d.  Now,  > 
men  graceless  never  felt  it  in  the  life  and  power  of  it,  and  there- 1 
fore  can  not  tell  ii.  -J 

Secondly.  From  the  nature  of  common  grace ;  the  nature  of 
which  is,  as  the  apostle  speaks  of  lifeless  knowledge,  (1  Cor. 
viii.  1,)  "  to  puff  up ;  "  it  never  leaves  the  soul  more  sensible  of 
his  rileness,  as  saving  grace  dolh,  ( Ezck.  ivi.  ult.,)  and  so  mokes 
a  man  never  rest  in  seeking  aller  the  Lord  ;  but  makes  the  ^ul 
feel  himself  full,  and  hence  the  stomach  is  gone  from  seeking 
40* 


I 


I 


after  more,  as,  (Hev.  iii.  17,)  "  She  thougbt  she  was  ricli," 
The  Spirit  of  ^race  which  U  but  comnioii,  ihnl  heak  a  \i\e, 
prouiT  heart,  it  cai^eth  him,  it  quiets  hitn.  in  healing  some 
which  lies  sore  on  the  conscience ;  it  heals  and  quiet«  the  n 
so  he  is  well,  needs  no  repentance  ;  but  tha  Spirit  of  Ufe  indeed  ,  | 
destroycth  tlie  man,  and  slaya  corruption,  and  hence  he  resists; 
and  now  saith  the  soul,  I  never  felt  mj  heart  so  vile  as  aowt 
and  lience  sailh  Paul,  "  Sin  revived,  and  led  me  captive  =01 
wretched  man  !"  as  it  ia  with  a  prince,  if  any  great  ones  coi 
and  serve  him,  he  likes  them ;  this  gives  hiui  rest,  settles  him 
hia  throne ;  but  if  any  one  come  to  reign  over  him,  now 
guthers  all  his  strength  to  oppose.  So  common  grace  it  ever 
comes  Bs  a  servant  to  corrupt ;  and  hence  take  a  man  of  best  wit 
and  parts,  he  turns  them  against  the  Lord, and  makes  them  serve 
himself. 

Tliirdly,  From  an  apprehension  of  this  difficulty,  and  an  an- 
willingne^a  in  the  heart  to  break  through  the  difficulty  of  seek- 
ing after  the  Lord;  many  a  man  eecs  (as  Dives,  in  hell,  "Abra- 
ham afar  off")  grace,  and  God,  and  Christ  afar  oil';  but  there  is 
a  great  gulf  between  them  and  grace ;  now  to  be  watching,  fast- 
ing, seeking  the  Lord  diliger.tly,  to  follow  the  Lord  hard,  (Ps. 
Ixiii.^  to  keep  the  heart  lamenting  till  the  Lord  comes,  this  bbani; 
as  (Heb.  iii.)  it  is  said,  "  They  could  not  enter  in  because  of  un- 
belief,"    1.  Tliey  thought  they  could  nerer  overcome.     2.  They 
thought  tlie  Lord  did  therefore  hate  them.  Dent.  i.  27.     Tbey 
did  not  regard  the  strength  of  Giod;  "tliey  shall  be  bnt  bread 
for  us,"  saith  Caleb,  (Numb.  xiv.  9  ;)  ihey  could  not  believe  thirt 
to  be  bread  that  is  so  hazardfuL     So  it  is  with  many  a  man,  and 
hence  he  sits  down  with  desires  and  hopes,  and  so  perisheih ; 
"  the  sluggard's  desires  slay  him ;"  hence  many  complain  of  diffi- 
culty, but  never  break  difficulties,  and  so  perish  ;  -and  so  not  like 
to  the  merchant  that  goes  far  for  pearl.     It  is  his  business,  and  I 
no  storms  nor  ill  weather  drive  him  lo  desire  the  smoke  of  hi>  i 
chimney  till  he  hulh  got  them  he  hath  now  resolved  to  ventun  I 
ait  for;  (Prov.  ii.  5,)  "  If  thou  dig  for  silver,"  etc     Many  priae 
Christ  and  grace  {  O  that  I  had  it  1  but  are  loth  to  dig  for  it,  they  J 
love  their  ease  so  well,  nnd  hence  rest  in  their  desire  aAer  it;  1 
but  indeed  miss  it ;  and  hence  many  can  come  to  and  tbllow  God  i 
in  outward  ordinances,  but  never  find  fruit  and  comfort  in  any  1 
of  them,  because  of  difficulty,  yet  sit  down  content  because  they  J 
seek  for  ordinances  \  as,  (Prov.  xii.  27.)  "  The  sluggard  roasts  not  A 
what  he  had  took  in  hunting ; "  there  is  a  very  great  delight  i 
coming  to  ordinances,  as  travelers  under  the  gbadow ;  but  then  \ 
to  climb  the  tree,  that  is  hard,  and  hence  lose  the  fruit,  and  henc«  j 


THE   TEN   VIRGINS.  475 

God,  seeing  a  man  love  his  sloth,  and  hath  that  base  esteem  of 
his  grace,  as  that  he  will  not  follow  so  hard  after  it  as  he  hath 
done  after  his  lusts,  lets  loose  Satan,  and  he  comes  and  Aakes 
down  a  sinner  in  this,  God  must  do  all,  and  there  he  rests,  and 
so  he  falls  short ;  like  one  that  comes  to  husbandmen,  and  tells 
them  they  have  taken  much  pains  and  care  to  get  their  ground 
good  to  bring  forth  much,  but  for  time  to  come  their  ground  shall 
bring  forth  fruit  without  planting  or  sowing,  only  reap  you  the 
fruit ;  it  would  be  good  news  to  them,  and  they  believe  it,  and 
then  when  the  year  comes  about,  they  are  to  seek  for  com  ;  so 
tliis  affects,  and  here  they  rest,  and  by  this  means  want. 

Fourthly.  From  feeling  the  unprofitableness  of  seeking  the 
Lord  through  difficulties,  and  hence  they  give  over  but  a  little 
before  they  find  that  that  will  continue. 

1.  Some  follow  the  Lord  for  carnal  ends,  as  Judas  did ;  but  he 
finding  the  purse  grow  lank,  and  the  bag  empty,  he  forsakes  the 
Lord. 

2.  Some  for  comfort,  and  hence  pray  and  mourn  ;  and  hence, 
(Mai.  iii.  14,)  what  profit  is  there  tliat  we  have  walked  so?  as  it 
was  with  Naomi,  when  she  returned  home,  both  her  daughters 
accompany  her  some  part  of  her  way ;  "  Return  again/'  saith  she, 
"  to  your  friends ;  here  is  no  husband  for  you  where  I  go : "  the 
one  would  not  be  beaten  ofi*;  It  is  not  a  husband  I  came  for,  but  a 
God ;  "  Thy  God  shall  be  my  Grod : "  the  other,  hearing  her 
speeches,  and  loving  her  father^s  house,  and  country,  goes  back, 
not  without  some  aflfection ;  so  it  is  here  ;  whereas  faith  will  cry 
the  more. 

Fifthly,  From  the  offences  which  usually  Satan  casts  in  when 
they  are  in  the  heat  of  their  first  endeavors  ;  as  the  stony  ground, 
being  offended,  fell  away.     As,  — 

1.  Persecution,  and  hence  they  fall;  a  child  begins  to  look 
towards  God ;  the  father,  mother,  friends  scoff  and  reproach. 

2.  Corrupt  teachers,  (Matt,  xxiv.,)  tliat  like  false  Christs  de- 
ceive, and  put  a  world  of  scruples  into  men's  heads,  and  then 
lead  them  away ;  as  the  Gralatians  that  would  pull  out  their  eyes 
for  Paul,  yet  by  love  and  smooth  carriage  of  false  teachers  so 
plausible,  they  fell  off  strangely. 

3.  Corrupt  company,  women  or  men ;  many  strong  men  have 
fallen  by  the  one,  and  *'  men  also  who  having  a  form  of  gtMlIiness, 
yet  denying  the  power  of  it,"  their  hearts  are  taken  in  these 
snares. 

4.  Some  hard  point  of  doctrine,  (John  vi.  GO,  GO,)  something 
is  preached  that  is  cross  to  our  apprehensions ;  I  will  never  be- 
lieve it,  say  they,  and  away  they  fall. 


H     in 


Tnt:  rAHABLE  of 


Si^lg.  Because  of  false  coniforls,  which  usuallj'  u 
wiUi  before  lliey  get  tbat  which  will  abide  in  Uiem,  in  their  wen 
hours  ;  and  this  quielf  all. 

1.  From  themeelTe?  ;  n  man  »een  Christ  only  va 
by  jiricc.  but  he  feeb  no  need  of  Christ  to  redeem  hiiD  I9J 
]>ower;  and  now  seeing  what  a  miecrahle  creature  be  is,  staji  1 
himself  upon  the  Lord,  and  that  it  may  be  by  some  word  which  I 
he  hears ;  (John  viii.  30,  SI,)  "  when  they  heard  that,  they  be'  I 
liered ; "  yet  the  I^nl  tells  them  they  are  not  free,  but  were  I 
yel  captive  to  their  sin,  whieh  they  need  the  Son  himaelf  to  die  I 
to  save  them  from  ;  and  bo  many  a  one  comforts  himself,  a 
stays  here,  though  he  have  no  other  assurance. 

2.  The  approbation  and  comfort  of  others.  Ezek.  s 
S.  Strange  ecstasies  of  joy  which  many  a  man  meets  with  1 

suddenly ;  tlipy  have  eaten  and  drank  in  Christ's  presenee 
have  been  comforted  at  such  and  such  a  time  in  such  a  mai 
this,  we  shall  find  it,  persuades  men  that  God  is  theirs  witliout 
revealing  the  subject,  viz.,  We  are  his  people,  and  that  change 
whieh  God  hath  made. 


Qnttl.  What  is  that 


I 


Thich  will  Ia«t,  and  throughout 

Ant.  1  have  spoken  of  this  at  large ;  but  he  that  loves  the 
truth  as  his  daily  bread  will  feed  upon  it  whenever  it  is  set 
before  him.  Now,  there  is  one  thing,  (this  is  different,)  and  I 
shall  express  myself  in  one  thing  only,  viz.,  they  give  over  ' 
fore  they  have  tasted  and  drunk  the  satisfying  sweetness  of  the 
grace  of  Christ,  and  the  presence  of  his  grace  in  tlietr  souls. 
That,  look,  as  it  was  with  Israel,  they  came  out  of  Egypt,  and 
saw  the  wonders  of  God  in  the  wilderoess,  and  had  bis  fierj 
law  and  glorious  tabernacle  among  them,  yet  they  never  came  to 
the  land  of  rest ;  so  it  is  at  this  day  with  many :  theyhavesoma 
glimpses  of  the  escellency  of  Christ,  and  his  grace,  and  sonrt 
desires  after  it,  and  some  tastes  of  it;  they  are  pulled  out  of 
their  woful  bondage,  and  seeing  words  of  God  are  oft  affected, 
yet  their  caruaeses  must  fall  in  the  wilderness,  because  they 
never  come  to  rest ;  they  fall  off  from  God  because  they  ne 
knew  what  this  rest  meaneih.  Heh.  iv.  11, 
I  "Hypoeritea  have  awakening  grace,  and  ai*  much  troubled) 
they  have  enlightening  graee,  and  know  more  than  many  Chria>, 
tians  i  they  have  affeeting  grace,  and  are  wonderi'uUy  taken  with 
the  glad  tidmgs  of  the  gospel ;  but  satisfying  grace,  or  that  gnuse 


TOE   TEN    VIHOINS.  477 

which  brings  them  to  full  rest,  and  satisfying  sweetness  in  God, 
not  only  to  their  consciences,  but  to  their  hearts,  not  carnal,  but| 
spiritual,  this  they  never  came  to./ John  iv.  14,  ^He  that  drinks] 
the  water  I  give  shall  never  thirst  again."  John  vi.  54,  "  If  "Jre 
eat  my  flesh  and  drinic  my  blood,  there  is  life  ; "  if  not,  no  life. 
Eating  and  drinking  is  not  sipping  and  tasting ;  many  may  eat 
and  drink  in  his  presence,  as  those  Exod.  xxiv.  11,  but  yet  not 
feed  at  all  on  his  person.  This  makes  the  soul  glad  in  God, 
and  in  all  the  days  of  his  life.  Where  any  creature  is  at  rest, 
there  it  is  in  the  proper  place.  It  is  a  token  the  Lord  is  the 
proper  place  of  the  soul  (not  sin,  nor  hell,  which  was  Judas's 
proper  place)  when  it  is  at  rest  there ;  and  this  is  the  la<tt  end 
and  fruit  of  the  redemption  of  Christ,  (Jer.  xxxi.  11,  14,)  i.  e., 
not  having  so  much  of  Grod  as  to  be  a  Grod-glutted  Christian, 
(as  he  said,)  but  so  satiate  as  not  to  desire  other  things,  but  there 
to  stay,  though  the  heart  doth  oft  not  feel  the  same  sweetness. 

Section  HL 

Now,  there  are  four  things  which  do  concur  to  this  fullness  of 
satisfying  sweetness :  — 

Fir$t.  Manifestation  of  the  Lord  Jesus  in  his  iiill  proportion, 
and  in  all  the  dimensions  of  his  goodness  to  the  soul.  7  The  souD 
of  man  is  made  for,  and  so  desires,  an  infinite,  eternal  good/ 
AVhiles  this  good  is  not  known  to  be  such  a  one,  it  never  satt8« 
fies ;  and  hence  let  a  man  look  upon  any  one  creature,  there  is 
much  sweetness  in  it,  but  not  all ;  hence  it  satisfies  not.  There 
is  sweetness  in  honor  and  wealth,  but  if  sick,  a  miserable  man  ; 
there  is  sweetness  in  health,  but  if  poor  and  naked,  a  desolate 
man ;  and  if  one  creature  had  all  in  it,  yet  when  one  thinks, 
This  must  be  taken  from  me,  it  is  like  Jonah's  gourd,  it  never 
satisfies. 

Now,  the  grace  which  satisfies  much  first  manifests  the  full- 
ness of  infinite  goodness  suitable  to  me  in  the  Lord ;  if  that,  now' 
du  I  want  any  outward  blessing?  it  is  in  Christ,  for  he  is  heir 
not  only  of  heaven,  but  of  all  the  world. 

2.  I>o  I  want  spiritual  blessings  ?  Eph.  iii.  There  is  all  in 
him,  life,  and  peace,  and  glory. 

3.  Have  I  nothing  to  move  the  Lord  to  do  any  of  these  to 
me?  yet  there  is  fullness  of  tender  mercy  and  pity  in  him. 
E[)h.  i.  17,  and  iii.  18. 

Secondly,  Possession  of  this  good  as  mine.  Let  a  poor  man 
see  heaps  of  gold  before  him,  it  satisfies  not  him,  because  it  is 
none  of  his ;  let  a  Christian  hear  of  kingdoms,  peace,  glory,  in 


fj: 


I 
I 


THE   PARABLK   OF 

and  with  Christ,  yet  it  satisfies  not  Min ;  it  troubles  him  the 
more,  if  Christ  forsuke  him,  atiil  grow  sirange  to  him  ;  but  to  be 
sure  that  Christ  is  mine,  this  makes  ihe  soul  do.  nay,  suffer  the 
utmost  for  Christ,  and  lo  know  that  notliing  can  eeparale,  eic, 
as  a  man  that  knows  he  shall  kill,  and  not  lose  his  life,  will  ven- 
ture like  Samson  upon  a  host  of  men ;  they  may  wound  me,  they 
can  not  bind  nor  sky  me.  Rom.  viil.  aU.  There  is  joy  and  some 
{  satisfaction  in  finding  the  pearl  of  great  price ;  what  Joy  when  it 


Tliifiily.  Communicalion  of  this  good  to  the  soul.  Let  a  man 
have  meat  and  drink,  but  he  can  not  come  at  it  when  he  halh 
need  of  it,  will  this  satisfy  if  it  be  locked  up?  let  a  man  have 
real  possession  of  never  so  many  lands,  yet  if  he  halh  not  the 
benefit  sure  to  him,  as  well  as  the  thing,  he  will  never  hold  out ; 
what  am  I  the  better?  so  that  grace  saliafies  that  brings  the  soul 
to  fruition  of  tiie  good,  that  it  is  now  in  respect  of  the  benefit  of 
it  conveyed  lo  the  soul;  (Ps.  xvi.  4,  5,)  "The  Lord  is  the  per- 
son of  my  lot  and  cup,"  and  be  mtuntains  both ;  and  hence, 
(Jer.  xiv.  9;)  "  Why  art  thou  like  a  man  astonished,  yet  in  the 
midst  of  us?"  If  a  man  have  meat  and  clothes,  and  the  one 
never  feeds,  the  other  never  warms,  would  this  satisfy  ?  No, 
unless  that  he  may  feel  them,  nay,  he  would  think  this  a  curse  ; 
M>  let  saints  have  God  in  Ids  ordinances,  tlie  best  in  the  world 
there  is,  if  not  fed  thereby,  Lord,  what  a  misery  is  this !  espe- 
cially if  the  Lord  helps  not  in  time  of  need. 

Fottrlhl^.  Reflection  of  good  again  to  the  good  which  doth  re- 
fresh us,  ebe  it  never  satisfies.  If  a  man  have  meat  dealt  out, 
and  it  is  very  sweet,  yet  if  it  gives  him  no  strength  to  perform 
actfi  of  life  ;  if  a  man  have  a  friend,  and  he  can  not  love  again, 
nor  show  testimony  of  love,  it  will  not  satisfy  him ;  so  that  grace 
satisfies  which  makes  the  soul  reflect  the  love  of  God  to  God 
again;  "  Shall  I  serve  the  Lord,  said  David,  of  that  which  cost 
me  nothing  F  "  You  know  the  vine  and  olive  (Judg.  ii.)  were 
quieted  by  this,  "That  Ihey  did  rejoice  the  heart  of  God  and 
man  ; "  what  do  you  tell  me  of  bonds ?  "I  account  not  my  lifo 
dear  to  finish  my  course,"  sailh  Paul. 

Now,  a  carnal  heart  gives  over  before  he  sees,  or  possesseth, 
or  enjoyeth  the  Lord,  or  found  the  sweetness  of  a  holy  life  in    | 
walking  with  God.     Mence, —  I 

1.  He  loathes  and  is  weary  of  all  his  profession  and  truth  he  | 
knows,  and  the  God  he  tilks  of.  1 

2.  Hence  they  break  out  to  some  lusts  or  others ;  which,  he-  1 
cause  if  not  satisfied  here,  they  must  satisfy  themselves  soma  I 
other  way,  either  ia  vain  conceits  or  opinions,  or  lusts  of  the  I 
iTorld.  m 


3.  Heoce  desperate  doubts,  Is  the  Lord  mine  ?  whereas,  if  it 
nere  olhenvise,  tLeii  as  it  is  with  a  mau,  ask  him.  How  do  you 
know  juu    eat   aiid  drink?     It  satislieB  me,  sailh  he,  it  puts 

strength,  I  should  die  daily  else. 

Section    IV. 

Use  1.  Of  cxnmi nation,  instruction,  and  exhortation  to  all 
ihoae  who  have  rest  content  with  that  measure  of  the  Spirit 
which  will  never  last,  to  begin  again,  and  lay  a  better  founda- 
tion, lest  it  befall  you  as  it  did  these  virgins,  or  as  the  sinner 
in  Prov.  v.  U-13,  "You  mourn  when  you,  not  your  flesb, 
but  soul  is  consumed.  O,  how  have  I  despised  instruction!" 
te^t  wralh  break  out  which  ean  iiot  be  quenched,  for  de-aling 
slightly  with  God  and  your  own  souls  :  how  many  Christians 
take  that  for  grace,  which,  when  it  comes  lo  tnul,  will  be  found 
loo  light ;  and  know  it  not,  and  regard  it  not,  till  the  himdwrittng 
of  God  is  u|<on  their  consciences  !" 

If,  therefore,  you  have  not  found  the  satisfying  sweetness  of 
the  Spirit  of  grace,  that  water  which  quencheth  all  your  inor- 
dinate thirst,  that  bread  which  feeds  you  to  life,  be  sure  your  oil 
will  be  spent,  and  your  light  will  go  out  before  you  die. 

Section  V. 

Quest.  How  should  I  know  tiuil  satisfying  sweetness  ? 

-Inji.  All,  methinks  you  should  say,  O  that  I  did  know  it !  yet 
wary  I  would  be  of  giving  any  Just  occasion  to  break  off  what 
llie  Lord  in  hia  grace  hath  wrought;  yet  you  may  know  some- 
thing of  it  by  this. 

1.  Wlicn  the  Spirit  of  God's  grace  dispensed  in  his  ordinances 
doth  glut  you,  and  slay  you,  and  make  yon  worse  ;  here  is  not 
the  grace  of  Christ  which  doth  satisfy  yon,  if  the  more  knowl- 
edge you  have  of  the  truth,  the  less  glory  you  see  in  the  truth, 
nnd  the  leas  you  love  the  irutli ;  if  the  more  comfort  you  have 
found  by  it,  the  leas  you  now  dexire  afler  it ;  if  the  more  abili- 
ties you  have  received  by  it,  the  more  proud  you  grow,  and  high- 
minded  ;  if  having  come  for  to  seek  the  ordinances  of  God.  the 
less  goo<l  you  find  by  them,  the  more  weary  you  grow  of  them, 
and  the  more  you  despise  them ;  it  is  certain,  the  satisfying 
grace  of  Christ  is  not  here,  when  the  bread  to  feed  is  poison  to 
slay  :  b  not  this  the  condition  of  many  ?  what  is  the  cause  they 
are  growing  .worse,  that  they  are  .worse  in  their  latter  end 
and  middle  of  tlieir  Christian  profession,  than  the  beginning. 


because  they  are  grown  full  by  God's  ordinances,  ftucl  bo  worse  ? 
whai  is  the  cause  in  places  of  persecuiion  the  Lord's  ordinances 
were  precious,  not  when  they  come  to  them  ?  God's  ordinances, 
plenty  make^  them  to  undcrvaJue  them,  through  their  sin ;  that 
look  as  it  is  wilh  men  in  consumptions,  whose  life  is  going  out, 
they  think  they  can  eat,  yet,  when  it  is  before  them,  loathe  the 
amell  of  it,  or  a  little  serves  them,  whereas  another  finds  it  other- 
wise ;  not  hut  tltat  sjunts  may  think  thus,  but  tfaey  with  Hexekiah 
mouni  under  it,  (2  Chron.  xxxii, ;  Hos.  vi.  5,)  "  I  have  hewn 
mnd  slain ;"  what  is  the  cause  ?  "  Because  your  goodness  is  like  a 
morning  dew,  which  soon  vanisheth,  therefore  have  I  slain  them." 
O,  God  loves  us,  and  we  are  the  best  people  in  the  world,  because 
we  have  ordinances  ;  no,  hut  because  you  be  shallow,  hence  you 
shall  have  prophets  to  stay  you. 

Secondly.  If  any  man  miuntains  any  living  lust  in  himself,  in 
the  midst  of  his  profession,  and  hungers  after  it,  and  (he  life  of 
it  1  for  wiien  a  man  hath  better  food  to  feed  upon,  he  will  neglect 
his  own  at  home,  as  Christ  said  to  them  when  they  asked  him 
why  be  did  not  ea( ;  how  many  be  there  wbicli  have  strange 
gifia,  and  have  had  marvelous  ebbing  and  llowings  of  the  Spirit 
of  life  and  peace,  and  yet  one  sin  have  they  lived  in,  and  would 
not, could  not  live  without  it!  Look  as  it  was  in  the  wildemesg, 
they  were  for  a  time  pretty  well  content  with  their  allowance 
and  wilderness  walks  and  provisions,  but  they  could  not  stay 
long ; ''  They  asked  meat  for  their  lust^,  but  he  sent  leanness  into 
their  souls."  Ps.  cvi.  H,  15.  So  tJiat  there  it  is,  if  lust  be  stir- 
ring, ibe  Lord  either  denies  it  his  own  people,  because  be  will 
Btorve  the  lust,  that  the  soul  may  grow  i  or,  if  he  girea  it,  slays  the 
lust  by  it,  gluts  it,  makes  the  soul  grow  weary  of  it,  and  prixe 
bb  first  husband  more ;  as  Solomon  by  hie  experimental  dis- 
covery of  the  creature ;  many  men  confess  and  pray  against 
their  sins,  but  by  iheir  soitows  and  desires,  they  do  maintain  the 
life  of  their  sin,  fall  to  it  as  the  dog  to  the  vomit ;  you  will  be 
cast  away  at  last.  I  Cor.  ix.  vit.,  "  I  beat  not  the  air,  lest  I 
become  a  castaway ;"  whereas  a  gracioua  heart  doth  noi  main- 
tain, hut  waste  and  consume  his  lust.     His  life  is  to  live  to  God- 

Thirdli/.  If  a  man's  heart  and  affections  reach  not  the  people 
of  God  with  the  dearest  embracings,  nor  yet  mourn  for  the  want 
of  such  a  heart ;  for  sometimes  there  are  some  drops  of  the 
Lord's  goodness  fulling  into  the  heart,  whereby  the  soul  cleaves 
unto  the  Lord,  and  is  moved,  and  ravished,  and  bears  mnch  love, 
as  it  ihinkH,  towards  him ;  but  look  to  their  love  to  the  people 
of  God,  there  they  fall  shorj ;  because  "  the  love  of  Christ  is  not 
shed  abroad  abundantly  into  their  hearts,  filling  and  satisfying 


THE   TEN    VIRGINS.  461 

of  them ;  **  and  hence  have  none  to  pour  out  upon  the  souls 
of  their  neighbors.  1  John  iv.  20,  21.     In  our  own  country  what 
was  the  accusation  of  saints  ?  viz.     They  are  hypocrites  before 
God ;  what  did  you  think  of  those  men  that  said  so  ?     Ans, 
Surely  they  were  enemies  to  the  Lord,  and  that  never  loved 
him  ;  for  then  they  would  love  his  people.     But  what  is  the  oc-  -* 
casion  here  ?  now  they  say  they  come  for  ordinances ;  but  they, 
are  unjust  oppressors,  cruel ;  poor  men  may  starve  before  re-\ 
garded  by  them  ;  and  so  they  cast  reproach  not  only  upon  some  I 
few,  but  all  the  people  of  Grod,  and  church  of  Grod;  if  that  it  ■ 
be  so,  their  accusation  is  Grod's  accusation,  if  not  (as  generally 
it  is)  for  many,  though  unable  to  do  much,  yet  if  called  to  it, 
would  lay  down  their  estates  and  lives  for  others ;  then  know 
thou  never  hadst  Christ's  love  shed  in  thy  heart,  (which  will  con- 
tinue,) but  drops  of  it  only  ;  because  thy  love  can  not  reach  _ 
these.     Beloved,  what  is  the  end  of  your  coming  over  hither 
is  it  not  to  enjoy  first  Christ?  the  saints'  company  is  most  precious ; 
and  do  you  here  bite,  and  censure,  and  devour,  and  neglect,  and 
reproach  one  another,  and  upon  any  conceived  injury  stumble  ? 
are  poor  men  neglected  ?     It  is  a  sad  sign  the  love  of  Christ  is 
not  in  power.  Heb.  vi.  9,  10. 

Fourthly.  If  there  have  been  abundance  of  sweet  affections^; 
and  sweet  refreshings,  thereby  rising  up  within  the  soul,  without 
the  death,  and  killing,  and  removal  of  the  contrary  lusts  and  sins; 
it  is  certain  this  soul  was  never  truly  filled  nor  satisfied  with  the 
Spirit  of  Grod's  grace ;  for  as  it  is  with  vessels,  while  they  are 
filled  with  lime  or  chaff,  they  can  not  be  filled  with  wheat  or  with 
water,  so  while  the  heart  is  filled  with  some  noisome  distempers, 
it  cxm  not  be  filled  or  satisfied  with  the  Lord ;  look  but  abroad  in 
the  churches,  how  many  are  there  that  say  and  think  they  hate 
their  sin  as  the  only  evil,  they  close  with  the  Lord  Jesus,  they 
love  the  people  of  Grod  all  of  them,  they  seek  the  glory  of  God, 
and  yet  they  do  but  think  so !  for  though  they  hate  sin,  yet  it  is 
unsoundly,  because  they  see  not  how  closely  their  hands  are  knit 
to  their  sin ;  they  never  did  believe,  because  they  never  felt  their 
unwilling  heart  to  close  with  Christ ;  they  never  loved  the  saints, 
because  they  never  felt  their  contempt  of  saints ;  never  sought 
God's  glory,  because  they  never  mourned  under  that  which  did 
stain  it ;  they  never  make  work  with  their  own  hearts ;  the  stony 
and  thorny  ground  withered,  because  their  soil  was  naught ;  a 
heart  filled  with  sweet  affections,  which  never  felt  the  strength 
of  contrary  corruptions  lying  underneath,  it  is  an  ill  soil,  and 
whore  those  affections  will  never  prosper,  nor  prove  right ;  and 
hence  (2  Tim.  ii.  20,  21)  he  that  purgeth  himself  from  these 

VOL.  II.  41 


/ 


THE    rAKABLi:    OF 

things  shall  be  a  vessel  of  honor,  ever  preserred,  never  broken- 
Do  not  pill  it  to  a  renlure  ;  it  may  be  I  may  have  grace,  and  so 
put  your  salvntion  to  the  hazard  of  such  hopes ;  but  the  Lord 
that  comes  to  thee  knocking,  open  the  door  that  he  may  come  in 
tind  feast ;  cry  for  infinite  creating  power  and  mercy  to  moke 
haste  anti  i-orae  and  help  thee ;  what  have  you  to  do  else  but  to 
get  your  old  lusls  purged  awiiy  ?  What  do  you  labor  for  else  ? 
If  you  have  children  to  bring  up,  if  you  have  any  love  to  them, 
nay,  if  swine  or  caltie,  meat  you  will  have  lo  feed  them,  and 
Mtisfy  them  if  possible  ;  and  yet  behold  thy  soul  perishing  for 
want  of  true  spiritual  refreshings  ! 


Section   VI. 

Ute  2.  Of  exhortation  to  all  young  beginners,  and  so  lo  all 
others;  Lake  Leed  that  you  chop-not  at  your  comfort  too  soon  ; 
take  heed  yon  do  not  periEh  in  the  way,  that  while  seeking  after 
the  Lord  anil  rest,  you  fall  from  the  Lord  by  security  and  ec«n- 
dal,  and  so  you  perish ;  but  labor  for  that  which  will  continue 
ftnd  last. 

1.  Alariners  when  they  go  a  voyage,  they  will  trim  their  ves- 
sel, and  seai-ch  if  there  be  not  something  amiss  which  may  sink 
the  ship  at  last ;  if  once  out  at  sea,  they  may  die  before  they 
come  home  ;  and  hence  at  first  setting  out  are  careful ;  so  do  you. 

2.  You  will  meet  with  trials  enough  to  exercise  all  your  grace, 
that  you  will  find  all  little  enough  In  llie  issue. 

3.  This  will  be  your  comfort  at  death,  that  though  it  be  diffi- 
cult, yet  if  you  have  fought  a  good  fight,  and  run  a  good  rucc, 
llirrc  \i  now  a  crown  j  this  will  make  you  lo  go  out  of  tbe  world 
wondering,  and  go  up  to  eternity  in  your  chariot,  in  your  tri- 
umphant chariot  of  glory,  when  you  sliall  see  on  the  one  side, 
here  a  Dcnias  forsaking,  there  a  Judas  betraying ;  here  one 
Christian  withered,  there  another  scandalised  and  offendetl ;  and 
yet  the  Lord  hath  upheld  thee,  (in  thy  integrity,}  a  poor  creature, 
(hat  (lioughtest  thou  shouldst  never  have  held  out  at  all. 

That  yoH  may  do  thus,  two  things  are  to  he  done. 

■Pt'rit.  Be  sure  your  wound  at  first  for  sin  be  deep  enough ; 
for  all  the  error  in  a  man's  faith  and  sa notification,  il  springs 
from  that  first  error  of  his  humiliation ;  if  a  man's  humiliation 
be  false,  and  weak,  and  little,  his  faith  is  light,  and  his  sancti- 
flcation  counterfeit,  as  may  be  seen  in  tbe  stony  and  thorny  soil; 
]f  a  man's  wound  be  right,  nnd  humiliation  deep  enough,  that 
man's  faith  is  right,  and  his  sanctilication  is  glorious  ;  for  Christ 
Ctui  not  bo  exceeding  sweet  and  satisfnctory  to  tbe  soul,  unless 


THE  TEX  ymoms.  483 

sin  be  at  first  exceeding  bitter ;  and  this  is  the  reason  why  Christ 
is  not  sweet  nor  precious  at  first  nor  afterward,  because  sin  is  not 
so  bitter  to  them,  especially  heart  sins  ;  Christians  shall  find  it, 
the  esteem  and  price  of  Christ  falls,  while  sin  lies  light  and  is  not 
bitter. 

Section  Vn. 

Quest.  How  bitter  must  it  be  ? 

Ans.  So  bitter  as  that  nothing  contents  your  heart,  while  sin  is 
with  you,  and  the  Lord  is  gone  from  you.  Lam.  iii.  4, 9.  ^  Mine 
eye  ceaseth  not  mourning,'  till  the  Loi^  look  down  from  heaven  {** 
as  a  man  that  looks  for  a  prince  to  come  and  live  with  him,  he 
prepares  rooms  for  all  his  attendants,  but  he  reserves  the  best 
lodgings  for  the  prince  himself,  and  they  are  kept  empty  while 
he  comes ;  so  the  soul  entertains  creatures,  and  ordinances,  and 
saints  of  Grod,  but  yet  the  heart  is  not  content,  but  sits  empty, 
desolate,  while  the  Lord  is  gone ;  for  while  the  heart  is  de- 
lighted with  somewhat  else  beside  the  Lord,  (that  if  the  Lord 
comes,  it  is  well,  if  not,  it  is  merry  and  jolly,)  see  what  the  Lord 
there  speaks.  Jam.  iv.  8-10.  "  Cleanse  your  hearts,  and  he  will 
draw  nigh  unto  you ; "  turn  laughter  to  mourning,  else  you  are 
not  humbled.  Let  God's  own  people  do  so,  it  stops  up  the  foun- 
tain of  God's  love,  and  sweetness  of  mercy.  Ps.  xxx.  7.  "  When 
carnally  confident,  I  was  troubled ; "  as  it  is  in  marriage,  if  a  man 
know  there  is  familiarity  between  the  woman  and  another  lover, 
he  will  have  none  of  her ;  but  when  sin  is  thus  bitter,  the  Lord 
hath  the  garments  of  joy  to  give  for  the  spirit  of  heaviness.  Is. 
Ixii.  1,  2.  O,  therefore,  though  it  be  cross  to  have  limbs  cut 
off,  and  breasts  seared,  bones  broken,  etc.,  yet  part  with  all  for 
life,  even  this  life  of  Christ  in  you,  which  will  give  you  full 
content. 

Section  VUE. 

Quest.  How  shall  I  do  thus  ?  my  heart  will  be  wanton  and 
carnal. 

Ans.  1.  Set  this  down  for  a  conclusion,  I  shall  never  be  com- 
forted by  the  Lord,  while  any  thing  else  comforts  my  heart,  i.  e., 
for  itself,  as  hath  been  proved ;  and  if  this  was  well  thought  of, 
this  would  make  a  man  above  all  other  things  detest  his  carnal 
content,  because  this  indeed  keeps  the  Lord  from  him. 

2.  Keep  the  remembrance  of  the  bitterness  of  your  sin  and 
evil  in  it ;  thus  David  (Ps.  li.  3)  set  it  ever  before  him ;  for  all 
the  sweet  of  sin  comes  into  the  heart  by  a  delusion  first  begot  in 
the  mind,  of  some  present  good  in  it,  which  the  soul  not  attend- 


Tni!  pahahle  of 

h>g  to  JB  drawn  away  by  it;  (Jam.  i,  14.)  "drawn  away  and 
enticed ; "  heuce  fortify  here.  Three  things  in  sin,  which,  if 
remembered,  would  mijie  it  bitt«r. 

1.  Sentence  of  condemnation  passod  upon  lliee  by  the  law  of 
God  for  it,  which  may  make  a  »ou]  to  mourn.  LitUe  content  do 
men  lake  in  their  prison  bolts. 

2.  The  death,  and  agonieis  and  sorrows  of  the  Lord  Jesiia,  to 
acquit  the  soul  from  Ibis  condemnation  ;  thia  ia  that  which  may 

_  work  "  hitt^rneaa  as  for  a  firat  bom,"  Zech.  xii.  10,  11. 

3.  Crossing  the  will,  and  so  grieving  the  heart  of  Christ  now 
in  glory,  as  when  the  old  world  grew  aensual  it  grieved  God  to 
the  heart ;  keep  these  in  remembrance ;  what  pleasure  canst 
thou  take  in  that  which  makes  the  Lord  sigh  ? 

4.  "  The  end  will  be  bitterness."  Ps.  Ixxiii,  17. 

SecOTuily,  Take  heed  you  miss  not  of  that  foith  which  will 
bring  in  supply.  Heli.  iv.  1,  2.  Take  heed  lest,  a  promise  being 
left,  any  fall  abort  of  that  rest  which  cornea  by  the  promise,  by 
an  unbeliering  heart ;  for  many  desire  the  Lord,  and  rest  u|>on 
the  Lord,  and  they  are  satisfied  with  their  hunger,. and  witli 
their  rest  on  him,  without  receiving  life  from  him ;  truly  you 
will  fall  from  the  Lord  then  ;  for  if  the  Lord  doth  not  daily  drop 
life  into  your  hearts,  you.  will  grow  weary  of  him ;  and  ordi- 
nanix-B,  they  are  empty  wells,  and  promises,  they  are  dry  breagts : 
if  you  have  bread,  but  it  feed  you  not,  you  will  not  care  for  iL 


Section  IX. 

Quett.  How  ahall  I  get  this  faith  ? 

Am.  1.  Honor  and  advance  the  Lord's  rich  grac«  in  thy  heart, 
before  thou  goest  to  him  for  the  Spirit  of  life :  thus  that  poor 
woman,  "  If  I  can  but  touch  his  skirt,  I  shall  be  whole  ;  "  if  I 
can  come  to  him,  I  shall  have  help ;  many  can  think  before  they 
go  to  Chriitt,  I  shall  never  speed,  I  shall  never  overcome  these 
evils ;  and  hence  the  Israelites  are  excluded  Canaan.  Though 
I  know  the  Lord  doth  pity  his  poor  people  when  they  believe, 
tliough  not  thus  far  ;  as  it  is  with  men  ;  if  you  would  get  their 
hearu  from  them,  commend  them;  so  here;  and  though  this 
dolh  not  move  the  Lord,  yet  it  is  an  ordinance  ;  it  is  a  way  of 
God.  Mic  vii.  17,  18. 

2.  Take  up  a  firm  resolution  never  to  let  thy  heart  go  from 
seeking  the  Lord  till  this  is  wrought.  Ps.  xxvii.  4.  "This  I 
will  seek  after ; "  see  that  thou  must  needs  have  this ;  and  bence 
do  not  flay,  I  have  desired  and  gone  to  tlie  Lord,  and  no  help 
cornea,  and  now  sit  down ;  no,  but  take  advantage  hereiijion  to 


THE  TEN   YIRGINS.  485 

desire  the  more,  and  to  make  the  Lord's  denials  or  delays  the 
ground  of*  thy  cries ;  as  the  Canaanitish  woman,  crams ;  as 
Jacob,  by  wrestling  against  the  angel,  he  had  the  blessing  at  last. 
Say,  as  it  hath  been  long,  so  therefore.  Lord,  help  because  of 
that.  But  sins  are  many,  and  the  heart  is  worse :  O,  the- more 
need  of  grace :  Moses,  (Ek.  xxxiii.  18,)  ^^  If  thou  wilt  not  go 
with  us,  carry  us  not  up  hence." 

3.  Wait  for  the  Lord  quietly,  and  look  out  when  will  it  be 
hotter.  Is.  Ixiv.  4.  "  Eye  hath  not  seen ; "  and  wait  for  him 
first ;  and  so  for  other  things.  Is.  xxx.  18.  ^<  Blessed  are  they 
that  wait  for  him." 

4.  If  the  Lord  gives  not ;  yet  seek  to  give  him  content,  though 
be  doth  not  content  thee,  as  Mary,  (John  ii.,)  when  they  wanted 
wine,  (1  John  iii.  22,)  we  do  what  pleaseth  him ;  and  hence  have 
our  answer ;  this  will  fetch  it 


CHAPTER  XrV. 

SUOWS  THAT  THE  GRACE  OF  ONE  PERSON  WILL  NOT  ADVANTAGE 
ANOTHER  THAT  WANTS  GRACE  HIMSELF  ;  AND  THAT  THE  BEST 
CHRISTIANS  CAN  NOT  DISPENSE  GRACE  TO  THOSE  THAT  WANT  IT. 

Vrr.  9.    But  the  wise  answered,  nyinf ,  Not  so,  leiit  there  be  not  enough  for  lu  and 
you ;  but  go  ye  rather  to  them  that  aell,  and  buy  for  jrounelvea. 

Section  I. 

Herein  is  set  down  the  answer  of  the  wise  to  the  request  of 
the  foolish  virgins. 

This  answer  of  the  wise  virgins  contains  two  things. 

Fir$L  A  denial,  together  with  the  reason  of  it,  which  is  a 
chock  to  their  folly. 

Second/y.  Their  counsel  and  advice,  directing  them  to  the 
remedy,  if  there  be  any  which  might  supjily  them  with  oil :  **  Go 
to  them  that  sell,  and  buy  for  yourselves."  The  Spirit  of  grace 
comes  not  so  lightly  by.  You  would  have  it  given ;  no,  you 
must  buy  it ;  you  would  have  us  help  you  ;  no,  there  are  others 
ap]>ointed  for  to  sell  it  you ;  away  to  them  before  the  bride- 
groom comes. 

1.  "Not  so."]  They  are  words  inserted  in  the  English  text, 
not  so  in  the  original ;  but  yet  they  are  safely  put  in,  partly  be- 
cause they  are  intended  directly  in  the  strength  of  their  reason, 
and  involved  therein,  implied  thereby ;  partly  because  they  do 

41* 


^p4Be 


TOE   PARABLE   OP 


ing  of  the  words,  luiil  give  their 


more  clearly  espress  the  r 
Bengp  more  diatinctly- 
p'^i-i'  Lest  tbare  lie  not  enongfa  fijr-us  Mid  fer-TOa."  J-  WTuit, 
I  did  the  taotUh  now  look  to  works  of  supererogation,  and  pmyere 
of  flainls,  and  the  treaaiiry  of  the  church's  holiness  and  iiidul- 
genues  ?  Surely  no,  for  these  were  virguia,  had  escaped  the  pollu- 
tion of  antichrist,  and  ihcy  go  for  this  not  to  Popish  treasurers, 
but  onto  them  that  are  wise ;  nether  is  it  likely  that  Christ's 
'  oomiog  could  awoken  them  out  of  their  security  to  fall  to  gross 
Popery  so  suddenly,  whiles  they  wore  the  companions  and  imita- 
tors of  the  wise,  and  theretbre  this  ie  not  the  meaning,  as  some 
have  wrested  the  words,  and  so  make  the  answer  of  the  wise  to 
be  a  Protestant  answer  to  a  Popislt  petition,  and  therefore  bid 

1. 1  them  go  to  shavelings  that  will  for  money  Eell  pardons,  and  in- 

■  Idulgences,  and  prayers,  and  merits,/' 

Section  II. 

Queal.  ^Vhat,  then,  are  the  wise  unwilling  to  communicate  of 
the  graces  they  have?    what  Christian  hut  is  willing? 

Am.  Firtt.  We  are  not  to  adhere  to  words  in  opening  para- 
bles, but  to  the  scope  ;  now  their  scope  was  hereby,  first  to  sink 
and  humble  the  henrta  of  the  foolish,  and  to  let  them  know  that 
all  that  which  they  had  in  time  of  extremity  waa  little  enough 
for  themselves  at  this  scasop. 

Sfpondly.  Thb  answer  is  mode  answerable  to  the  ground  of 
their  request ;  you  know  how  hypocrites  in  churches  rest  in  out- 
ward privileges,  and  how  they  are  carried  unto  ordinances,  but 
not  above  ordinances  indeed  to  Christ ;  and  though  they  have 
Bome  knowledge  of,  and  lookings  above  them  unio  Christ,  yet 
missing  him,  like  men  sinking,  catch  hold  upon  that  which  is  nest, 
and  so  look  for  help  thence  ;  so  these  being  in  the  fellowship  of 
the  wise,  and  admirers  of  them,  and  having  got  good  by  them, 
and  imitated  tliem,  hence  they  rely  too  much  upon  them  for  it ; 

I  and  hence  they  answer,  We  have  but  onr  measure,  and  thereforo 
it  is  not  in  our  hands  to  dispense  grace  in  times  of  extremity ; 
tliat  must  come  from  him  that  ha&  received  the  Spirit  without 
measure  i  so  that  this  answer  doth  not  imply  unwillingness  to 
communicate,  but  to  let  the  others  see  that  tb»y  were  not  the  first 
that  could  communicate. 

Thirdly.  You  are  to  consider  that  God  had  now  broken  open 
the  consciences  of  the  foolish,  thai  they  professed  they  had  no 
oil ;  hereupon  the  wise  virgins  are  not  unwilling  to  eommuiiicate 
Kliogetber ;  but  considering  olber  means  are  sanctified  to  beget 


THB  TEN   YIRQINS.  487 

grace  where  it  never  was,  or  rather  of  greater  efficacy  and  pow- 
er, hence  they  send  them  to  other  means,  to  tliem  that  fell  pro- 
fessing this  for  their  ground,  that  they  had  little  enough  for 
themselves,  and  it  was  not  in  their  power  now  to  convey  any. 
This,  I  conceive,  is  the  direct  scope  of  the  parable  in  this  verse. 
Hence  three  notes. 

Section   in. 

Ohserv,  1.  That  the  grace  of  Gk)d's  Spirit  in  other  wise-hearted 
Christians  will  do  no  good  to  foolish  virgins,  and  slothful  Chris- 
tians, in  the  days  of  their  extremity ;  (Ezek.  xiv.  20,)  *'  Though 
Job  and  Daniel  stood  before  me,  they  shall  but  deliver  their  own 
souls  ; "  gracious  holy  men,  if  not  only  in  misery,  but  sin,  (1  John 
V.  1 6,)  they  shall  recover,  not  others ;  ( Jer.  iv.  4,)  "  Lest  my 
wrath  brefdc  out  like  fire."  O,  therefore,  dally  not  under  ordi- 
nances ;  to  have  them,  but  no  gain  of  them ;  to  have  vines  plant- 
ed, but  not  to  eat  fruit  of  them,  and  all  by  reason  of  a  slothful 
heart,  is  a  dangerous  thing ;  as  many  a  man  hath  a  rich  stock, 
and  a  good  trade,  and  yet  thrives  not ;  O,  he  is  not  careful  to 
keep,  nor  diligent  to  improve,  but  is  idle ;  so  here. 

O,  consider  the  wrath  of  God  !  In  extremity  usually  the  Lord 
hears  and  helps  his  poor  people ;  but  it  shall  be  far  from  the 
Lord,  when  others  shall  say.  Lord,  help ;  no,  let  others'  tears  and 
prayers  be  regarded ;  no,  what,  Lord,  not  in  extremity  ?  no,  not 
in  extremity. 

Section   IV. 

Observ,  2.  That  it  is  not  in  the  hand  of  the  most  eminent 
Christians  to  dispense  the  grace  of  Christ  to  whom,  and  when, 
and  where  they  will ;  not  in  all  separably,  nor  in  all  jointly  ;  it 
is  not  in  all  the  wise  virgins'  hands  together.  It  is  not  in  the 
hands  of  a  whole  church,  or  all  churches,  to  do  this.  These  poor 
foolish  virgins,  it  may  be,  they  did  not  in  their  judgments  think 
thus ;  however  in  their  practice  they  now  trust  to  this.  iBut 
these  answer.  It  is  not  in  us.  _ 

It  is  not  in  Moses  to  give  his  spirit  to  whom  he  would,  but  the  ! 
LonL  Numb.  xi.  17.  ! 

It  is  not  in  Paul  nor  ApoUos,  the  one  deep  in  wisdom,  the  other  • 
admirable  in  expression,  but  in  Grod,  who  gives  the  commission 
to  bring  the  whole  world  in.  1  Cor.  iii.  5,  6. 

It  is  hot  in  Christ,  as  man,  to  give  to  one  to  sit  at  his  right  hand 
or  left. 

It  is  not  in  the  hands  of  the  best  parents ;  it  is  not  in  the  wilb ,' 
of  all  men  living.  John  L  18.  _i 


I 


Section  *V. 
litatoH  1,  Becnuso  ihey  liuve  but  their  measare  rei^eived  whol- 
ly and  tlepeudenl  whollj  from  anolher,  answerable  to  their  own 
nece»jtie«  ;  therefore  it  ia  Dol  in  their  freedom,  hut  in  the  btinda 
of  hint  who  hath  reeeived  it  without  tnessure  ;  (John  iii.  34, 35.) 
"  But  the  Father  hath  put  all  ihin^  into  his  hands  ;"  as  it  is  in 
Hai^  one  star  doth  not  give  light  to  another,  but  the  son  to  all, 
iMTing  received  it  without  measure  cotnparativelj  ;  so  one  spring 
dolh  not  beget  another,  but  it  is  in  the  sea,  which  hath  water  with- 
out measure,  from  whence  they  come  and  return  again. 
r"  Jitaton  2./BecauBe  all  the  saints,  and  nil  the  fellowship  of 
'I  God's  people, -tt-JB-bnt-w  nifrtiw,  or4h*'y  are  but  the  instrainenls 
in  Ihe  hands  of  Christ  to  t-onvey  gniee;  now,  you  know  all  in- 
atrumenls  act  and  work  according  to  the  will  of  the  principal 
■gent,  as  it  is  not  in  the  ax's  hund  to  cut  down  one  tree  fur  fuel. 
Another  for  building ;  but  in  the  agent's  hand,  especially  if  the 
instruments  be  weak  and  powerless,  and  such  arc  the  people  of 
1  God  J(l  Cor.  i,  29,)  "They  are  poor  things,  and  weak  things, 
^ind  nothings,  things  that  are  not ; "  (2  Cor.  iii.  5,)  "Not  so  much 
Tu  to  think  any  thing  of  themselves."  /  It  is  not  in  the  people  of 
I  God  as  it  is  in  salves,  that  there  ia  an  inherent  virtue  abiding 
always  to  heal,  and  that  in  any  man  which  is  curable  ;  but  there 
is  only  an  adherent  virtue  which  dolh  not  always  abide  ;  and  when 
it  is  there,  works  not  upon  all,  hut  only  at  the  pleasure  of  the 
principal  agent,  the  Lord  Jesus  ;  those  means  which  providence 
hnlh  put  an  inherent  virtue  into  cAn  not  bless,  but  as  the  Lord 
I  will  J  meat  can  not  nourish  sometimes,  much  less  cin  these  with- 
out the  will  of  another ;  hence  (Eph.  iv.  16)  the  saints  are  edi- 
fied by  this,  but  from  Christ  still. 

Rtason  3.  In  regard  of  the  greatness  of  the  jmwer  nnd  honor 
that  is  required  to  dispense  the  grnc^e  of  God,  ond  the  spirit  of 
grace,  which  the  church  is  not  capable  of. 

Firtt.  Knowledge  of  the  elect  i  the  Spirit  of  grace  which  ac- 
companies salvation  shall  never  be  given  to  any  but  to  them ; 
(Rom.  X).  7,)  "  The  election  have  obtained  it ;  "  hence  they  must 
be  known  first  to  them  that  have  power  to  dispense  it ;  now.  that 
Uiey  can  not  tell ;  indeed,  Paul,  by  sedng  the  power  put  forth, 
knew  the  election  of  Ihe  'Thessalonians,  (1  Thess.  i.  4,)  but  not 
before  ;  he  could  not  say.  This  man  I  will  give  grace  unto,  and 
not  to  that;  a  minister,  as  Paul,  (Aclsxviii.  10,)  may  in  general 
know  that  there  are  some  people,  in  such  a  place,  at  least  proba- 
bly, but  who  they  be  he  knows  not,  no  more  than  Samuel,  who 
knew  one  of  Jesse's  sons  was  to  be  king,  but  not  one  whom  he 


THF,  TEM  VinOlNS.  489 

liked,  but  whom  ihc  Lord  diil  choose  ;  and  hence  a  minisler  calls 
ftll,  because  be  knows  not  who  they  be :  only  some  are  called, 
because  Cbri--!t  knew,  and  therefore  iu  his  hand  it  is. 

Secondly.  The  power  must  be  omnipotent,  both  to  lay  the 
foundation,  and  to  go  on  with  the  building ;  now.  that  can  not  be 
put  forth,  by  a  poor  finite  creature,  when  it  will,  but  when  the 
Lord  will ;  a  minister  may  preach  and  quicken,  a  Christian  mayl 
exhort  and  comfort,  and  yet  they  may  meet  and  bear  again! 
twenty  times,  and  never  Snd  the  like  day,  because  tlieir  weapon!  I 
are  only  mighty  through  God.  2  Cor.  s,  4,  S.  | 

Thirdly.  Shedding  of  blood,  dying,  and  bearing  wrath,  lo  pur- 
chase and  so  to  have  (he  Spirit  to  send  ;  for  the  Spirit  of  grace 
could  never  be  given,  nor  increased,  nor  continued  in  any,  had 
not  blood  first  purchased  this ;  our  sins  are  said  lo  be  healed  by 
blood,  and  we  cleansed  from  them  by  it ;  i.  e.,  by  the  Spirit  pur- 
chased by  it.  Heb.  ix.  14,  "  Blood  sprinkled  purifies  your  coa- 
scfences  with  blood ; "  i.  e.,  the  virtue  of  blood  applied  by  the 
Spirit.  If  any  of  the  saints  shed  blood  for  (he  church  to  redeem 
it,  then  they  have  power  to  convey  the  Spirit  of  grace  to  the 
chorcb  ;  and  it  19  as  bard  to  convey  one  drachm  of  grace  as  to  die. 


Section  VI. 
TTte  1.  Hence  we  may  see  the  glory  and  excelleney  of  the 
Lord  Jesus  above  all  men  ;  nay,  above  all  the  best  men  and  best 
cburchea  living  :  ask  David  whom  he  loves  and  honors  most,  he 
will  tell  you,  (Ps.  xv.  4,)  "  He  despiseth  a  vile  person,  and  hon- 
ors Ihem  that  fear  the  Lord ;  "  and  that  Christian  that  is  most 
excellent  had  all  his  heart  :/ask  any  Christian,  to  what  men  his  | 
heart  is  most  knit,  and  whom  he  doth  most  of  all  honor,  if  he  sees 
one  man  in  forty  most  holy,  most  humble,  most  like  to  God,  most 
ac(]ua)nte(l  with  God,  and  die  mind  of  God ;  a  Paul  for  wisdom,  al 
David  for  brokenness  of  spirit,  an  Abraham  for  faith,  a  Stepheol 
for  courage  and  zeal,  etc  J  their  very  feet  are  beauiiful,  their | 
very  names  are  an  alabaster  box  broken  up.  Ami  why  doth  he 
thus  ?  Because  he  sees  they  are  holy,  and  like  to  God.  O,  but 
consider  they  can  not  make  thee  holy,  it  is  not  in  their /liberty ; 
though  they  should  like  thee,  they  can  not  teach  thee  one  truth 
savingly ;  thou  hast  a  rugged  heart,  tliey  can  not  polish  thee  ;  and 
wild,  they  can  not  lame  it ;  they  can  not  convey  one  drachm,  or 
taste,  or  savor  of  the  life  of  grace  to  thee.  0,  if  these  be  lovely 
who  only  have  oil  in  their  vessels,  though  they  can  give  none  for 
thee,  what  is  the  Lord  Jcius  then  ?  who  is  uol  only  holy, 
fairer  llian  the  children  of  men,  Imving  all  without  n 


THE   PAKABLE   OF 

can  alio  make  thee  liulji  which  none  of  tfae  saints  cnn  ;  vlio  not 
only  is  good  and  holy,  but  doth  good  and  makes  holy  ?  Thou 
lookest  eonietimes  upon  saints,  and  seest  their  grace  and  lift.',  and 
moumest  for  want  of  it,  keepest  company  wiiL  them,  and  wishes! 
thou  hadst  their  oil,  but  ihey  can  not  help  thee  to  it,  O,  look  up 
to  the  Lord.  If  thou  lofest  and  prize^t  them,  O,  prize  and  love 
the  Lord  much  more,  who  bath  it  in  his  hands  to  give  it  unto 
thcc  :  who  like  a  spring  senJs  not  forth  its  streams  to  refresh  it- 
self, but  the  weary,  but  the  faint,  (Is.  L  4 ;)  who,  like  the  sun, 
ecnds  not  ita  beams  out  to  enlighten  itaelf,  but  "  that  those 
which  sit  in  darkness  might  see,"  and  blind  might  know.  John 
is.  49.  John  xvii,  "  For  their  sakes  I  sanctify  myself ;"  he 
hath  a  bumble,  meek  spirit,  to  give  to  thee  that  art  proud  and 
sturdy ;  he  can  make  a  lion  a  lamb,  who  hath  a  wise  and  heav- 
enly spirit  to  teach  thee  that  art  simple,  and  thee  that  art  earth- 
ly, if  his  good  pleasure  will. 


Section  VII. 
Do  not  say,  I  have  found  good  from  them,  as  well  as  seen 
grace  in  them,  that  I  blessed  God  that  ever  I  saw  or  spake  with 
them,  or  ever  saw  their  examples,  etc.  I  answer.  Know  it  that 
they  were  but  powerless  instruments  in  the  hands  of  a  merciful, 
yet  powerful  Christ,  otherwise  thou  hadst  never  received  good 
from  any  Christian,  minister,  or  sermon  ;  the  Lord  Jesus  coald 
ns  well  hare  used  them  as  means  to  have  condemned  thee,  as  he 
did  Noah's  ministry,  and  Noah's  example,  by  which  he  con- 
demned the  world,  as  well  as  to  have  called  thee,  or  done  the 
(least  good  to  thee  ;  thereforefthis  still  puts  a  beauty  upon  Christ 
above  all  others  in  the  world';  all  the  saints  and  ministers  in  the 
world  could  not  have  changed  one  hair  from  being  black  to 
white,  nor  by  all  their  cares  for  thee  added  one  cubit  to  thy 
Btaiure.  /  O,  it  was  the  Lord  Jesus  :  if  they  have  any  pity,  the 
Lord  put  it  in  them  ;  if  ever  they  spake  one  word,  or  made  one 
prayer,  the  Lord  put  it  in  them ;  if  blessed,  it  is  by  him. 

Now,  dost  tliou  honor  and  love  them,  because  they  have  done 
thy  soul  good,  else  thou  hadst  been  in  hell  ?  O,  admire  the  Lord 
much  more,  for  they  were  but  set  on  work  by  him;  and  now 
they  have  done  thee  good,  there  is  a  stop,  they  can  go  no  farther, 
you  think  ;  I  did  receive  good  by  a  little,  while  being  with  such 
Christians,  but  now,  when  thou  eomest  hither  again,  thou  ihinkest 
(it  may  be)  thou  shalt  receive  much  more  ;  no,  their  hands  and 
feet  may  be  bound,  those  conduit  cocks  can  not  turn  themselv^. 
O,  but  Jesus  Christ  he  can  go  on,  nay,  he  will  go  on  nntil  he 


hath  moAe  Ihoc  like  unto  his  own  atilf;  and  hence,  (1  John 
iii.  2.)  "  Then  wo  ahaU  be  like  him ;  now  we  be  mna."  Children, 
though  born  of  [HKjr  men,  jet  love  thiiir  poor  father  that  begat 
them.  Who  gave  you  your  being,  wlio  begat  you  to  God,  and 
so  made  you  sons  of  God  ?  O,  melhinkg  the  Lord  that  did  thia 
should  be  precious  and  lovely ;  that  you  should  call  the  world  to 
wonder  nt  it.  that  the  Lord  had  made  an  incarnate  devil  a  blessed 
angel.  But  thou  hast  a  vile  heart  still ;  O,  but  you  shall  be  like 
him ;  he  will  make  you  like  himself  at  the  last  day,  who  ia 
brighter  than  angels,  and  whose  face  is  f'uirer  than  the  children 
of  men ;  only  he  will  do  it  by  little  and  little  here,  rather  by 
causing  thee  taieeLthy  vileness,  than  Temoving  it  wholly. 

Therefore,  as  the  apostle.  (Gal.  iv.  9,)  when  tliey  were  turned 
from  the  gospel  to  Mosaicat  ohservaiicea,  he  calls  them  "weak 
tuid  beggarly  rudiments,"  which  had  no  power  of  themselves  to 
convey  grace,  nor  at  best  in  that  abundance  which  the  gospel  did ; 
so  say  I,  Do  you  now  know  the  Lord,  who  did  not  once  know 
him  ?  and  do  you  now  admire  and  love  Christians  and  others,  if 
they  do  good  especially  to  you?  and  do  you  refuse  to  honor  the 
Lord,  but  look  only  upon  beggarly,  weak  means  and  Christians? 
God  forbid :  it  is  the  Lord  only  that  can  enrich  you,  etc. 

2  Cor.  iii.,  "  If  the  ministration  of  condemnation  was  glori- 
ous, O,  what  is  the  ministration  of  the  Spirit  ?  "  if  those  which 
havo  the  Spirit  be  glorious,  what  is  the  Lord,  that  not  only  hath 
it,  but  can  also  give  it,  "  and  make  you  like  unto  him  in  glory, 
and  that  by  the  very  beholding  of  him  "  ?  ver.  tJt.  If  a  man 
had  snch  a  glass  which  not  only  gave  him  the  sight  of  some  dear 
friend  always,  but,  as  oft  as  he  looked  in  it.  makes  him  like  unto 
him,  how  would  he  prize  this  glass,  but  especially  the  image  of 
his  friend  in  it !  So  Christ  is  not  only  gloriotis,  but  he  thereby 
makes  himself  glorious. 


Skctio!(  Vin. 

O^'ed.  Do  not  say  the  Lord  can  do  this,  but  he  will  not ; 
saints  wouM  if  they  could. 

Am.  1.  Vou  do  not  know  but  that  he  will  do  it ;  when  Christ 
was  here  on  earth,  and  men  were  sick,  though  their  friends 
willed  their  good,  yet  I  doubt  nut  but  Christ  was  most  glorious, 
because  though  they  knew  not  that  he  would,  yet  they  knew  that 
he  might,  heal  and  pity,  and  ii'  it  were  for  his  honor  he  would. 

2.  Pray  to  him  for  it,  and  do  it ;  "  ho  will  pour  water  ou  the 
thirsty,  and  give  the  Spirit  and  water  of  life  to  them  that  aak  ;  " 
do  not  think  you  seek  in  vain,  especially  if  your  cries  arose  from 


^B    49a 


'I 

I 
I 


I 


THi;   l-AKABLb   Ol- 


a  sick  htart,  ihat  sin  is  l.by  disease,  not  tortneni  only ;  it  is  dM 
thy  delight,  you  need  a  physician,  he  will  not  heal  you,  if  il  is 
not  your  temper,  your  food,  etc  If  a  man  halh  a  mind  w  a 
thing,  Biid  another  denies  him,  he  will  not  see  less  beanty  then 
than  lie  dill  before  ;  if  you  have  a  mind,  Christ  hath  a  mind  also. 
Object.  But  I  do  nol  feel  the  Lord  giving  mo  die  Spirit. 
I  Aru.  Yet  if  you  prize  it,  and  reach  after  it,  the  Lord  hath 
dcHie  this  for  you. 

Section  IX. 
Cm  2,  To  all  the  servants  of  the  Lord,  if  ever  you  did  any 
good  to  any,  0,  boast  not  of  yourselves,  but  carry  the  glory  of  it 
to  the  Lord  Jesus,  as  be  said  the  IjonI  dolli  good  by  mc,  but  I 
know  no  reason  why.  So  add  also.  But  I  wonder  at  the  manner 
how  a  poor,  weak,  (lead  nothing,  whose  unclean  heart  and  lips 
might  have  made  others  worse,  not  better,  as  infection  sticking 
to  the  beat  garments.  Aets  iii.  12,  13,  "Why  stand  ye  looking 
on  us  ?  be  it  known  to  you,  by  l)io  name  of  Jesus  it  is  that 
which  is  done  ;  "  when  ChriEt  was  known  to  heal  all  diseases, 
all  the  country  round  about,  by  this  fame  of  him,  came  to  him, 
JUli,  ^  ^^  healed  them  ;  this  will  bring  in  customers  to  ChrisL 
I  Some  Christians  are  very  forward  to  speak  to  others,  to  let  in 
some  new  notion,  or  to  convert,  that  ihey  may  moke  an  Absa- 
lom's pillar  aftsrwurd,  and  that  they  might  report,  I  did  tliis ; 
some  lake  content  in  speaking  of  conversion  of  others,  Ihat  I  did 
this.  "  Let  your  works  praise  you,"  but  let  your  tongue  pruse 
Christ ;  it  was  the  Lord  that  did  this.  If  bread  could  speak,  it 
would  say.  It  is  not  I  that  feed  ;  and  fire.  Not  I  that  warm :  you 
can  speak,  tell  others  so ;  you  would  fain  be  accounted  some- 
body, and  therefore  wilt  devise  new  g;ospels,  and  mint  new  no- 
tions ;  not  only  Christ  may  be  pleased,  but  men  may  say.  This  I 
received  of  such  a  one,  that  their  names  might  be  spoken  of. 
The  thief  takes  the  sheep  for  himself,  a  good  shepherd  carries 
I  it  home  to  his  owner. 

Section  X. 
Vie  8.  0,  then,  do  not  rest  in  this,  that  you  have  now  got  to 
partake  of  the  fellowship  of  God's  people ;  I  confess,  next  to 
fellowship  with  Gkxt,  their  fellowship  is  best  and  most  sweet, 
(1  John  i.  3,  4,)  and  nothing  more  powerful  lo  preserve  and 
keep  God's  people  from  a]iostasy  than  this;  (Gal.  ii.  7,)  order 
and  steadfastness  in  faith  are  coupled  :  th<^y  that  be  planted  in 
the  courts  of  the  Lord  shall  flourish  here,  nothing  increasing 
grace  more,  (Gal.  ii.  19,)  when  many  eyes  to  see  by,  many 


THE   TEN   YIRQINS.  493 

hands  to  help  work  by :  when  a  man  sinned,  if  one  or  two  men 
only  took  up  stones  to  stone  the  sinner,  it  may  be  they  might 
miss,  or  the  man  live ;  but  when  there  be  many,  it  is  strange  if ' 
it  doth  not  kill ;  so  out  of  fellowship  of  the  people  of  God,  one 
may  admonish,  then  another,  and  it  may  be  he  can  shift ;  but 
here  there  be  many,  etc.  2  Cor.  ii.  7.     When  a  man's  life  is 
going  away  in  a  swoon,  if  one  or  two  be  there  present  only,  he 
may  never  recover  ;  but  when  one  rubs,  another  chafes,  another 
holds  him,  another  runs  and  fetches  hot  water  for  him,  it  i^^a 
hundred  to  one  but  he  escapes.     But  yet/as  the  best  means,  if  j 
neglected  or  trusted  to,  will  make  men  worse,  as  Capernaum  I 
was  worse  for  Christ's  preaching,  which  they  boasted  of,  so  the  I 
best  means,  if  not  trusted  to,  will  make  men  better ;  as  it  is  I 
with  some  extracts  and  spirits,  they  will  make  quick  work  one  \ 
way  or  other.  """^ 

1.  If  ever  you  see  or  receive  any  good,  look  to  the  Lord  in 
them,  (1  Sam.  z.  11,  12,)  who  is  their  Father. 

2.  If  ever  you  look  to  receive  any,  look  to  the  Lord,  that  by 
them  he  may  convey  help  and  succor  in  his  time. 

Section   XI. 

V 
Qu€st,  How  shall  I  get  that  good  ?  ^ 

Ans.  1.  Feel  your  need  of  their  fellowship,  and  their  help ;  you 
will  then  be  getting  good  by  every  example,  every  prayer;  (1 
Cor.  xii.,)  <<  The  eye  can  not  say  to  the  hand,  I  have  no  need  of 
thee  : "  O,  be  not  full ;  for  Grod  hath  not  made  you  so  full ;  but 
if  you  be  an  eye,  you  need  not  the  foot,  etc  David  knew  more 
than  the  Levites  did,  yet  how  did  he  long  to  see  Grod,  and  the 
goings  of  God  in  the  sanctuary  I 

Paul  did  need  the  mutual  comfort  of  Christians;  it  was  a 
strange  thing  in  Paul  when  he  was  to  carry  money  to  others ; 
yet  he  bescecheth  them,  "  O,  pray  for  me."  Rom.  xv.  30,  31. 
Do  not  say  only,  I  feel  a  need  of  sacraments  or  ministry,  but  I 
need  the  prayers,  the  counsel,  the  examples,  the  exhortation  of 
the  meanest  Christian. 

Secondly,  Be  sure  you  join  yourselves  to  living  Christians ; 
that  is,  not  only  such  as  have  grace,  but  such  as  are  lively  in  the 
use  and  exercise  of  it ;  for  those  Grod  sanctifies,  especially  to 
communicate  grace  to  you ;  if  a  living  hand  be  knit  to  a  dead 
arm,  sure  little  good  will  it  receive  from  it;  (Rom.  i.  12,)  a  lively 
believing  Christian  will  comfort  Paul,  and  a  humble  Christian 
will  humble. 

This   is  the  very  reason  why  Christians  do  not  get  good, 
VOL.  II.  42 


I 


TIti:   r\ItADLE   OF 

because  their  hearts  are  dead,  and  llieir  fellowship  with  God  lit- 
tle ;  and  hence  others  despise  them,  and  withdraw  from  them. 

Thirdly.  Love  them  dearly:  a  man  will  never  get  (lood  from 
nnj  Christian  that  lie  dcspiselh,  or  slighleth ;  as  it  is  with  a  man, 
if  hia  hand  would  have  life  from  the  head,  set  it  in  his  place,  and 
let  not  it  be  tied  outwardly,  but  united  as  a  member,  and  then  it 

'ives  it ;  and  hence  it  edilies  itself  \a  love ;  so  by  love  are 

I  edified. 


CHAPTER    XV. 


Sectiox  I. 

Now  follows,  secondly,  their  counsel  and  advice,  "  Go  to  ihem 
that  sell,  and  buy,"  etc.  "  Them  that  sell ; "  pome  there  be  that 
make  this  an  irony,  or  a  plain  mock  of  the  foolish  virgins  for 
their  FoUv ;  as  if  they  should  say,  You  have  lived  like  hypocrites 
hitherto  before  the  Lord  among  us,  and  deceived  us  and  your 
own  souls ;  now  you  would  have  our  grnce  to  help  you ;  no,  get 
you  gone  to  raass-pricsts,  and  pardon-sellers,  and  merit-mongers, 
and  buy  for  yourselves;  they  have  merit  enough,  etc.  But  tliia 
meaning,  as  it  can  not  be  evinced  necessarily  from  the  worila,  so 
such  an  answer  can  not  slAnd  with  that  sad  and  gracious  com- 
giossionate  spirit  which  is  in  every  holy  virgin ;  ibr  suppose  God 
should  break  open  the  conscience  of  any  in  these  days,  and  they 
opening  their  hearts  to  others,  they  should  receive  this  answer, 
(Nay,  seeing  you  have  neglecl«d  your  season  so  long,  gel  you 
gone  to  mass-priests,  let  them  helpt  you  :)  would  any  of  common 
bonesly  in  like  manner  mock?  much  less  a  gracious  heart;  no, 
but  if  any  have  a  true  sense  of  their  misery  so  sleeping  out  at 
their  season  of  grace,  their  bowels  will  melt  over  them. 

"Those  that  sell."]    These  are    the  ministers  of  tlio  Lord 

For,  1.  Tt  is  manifest  it  is  not  a  mock. 

IAnd,  2.  Those  that  sell  are  not  ordinary  Christiana  :  though 
they  may  and  do  convey  the  Spirit,  yet  not  in  this  ease  so  pow- 
Ierfully ;  and  hence  they  do  send  them  from  themselves, 
3.  Tbcy  do  send  them  to  those  means  which  do  most  abundantly 
Iconvey  the  Spirit :  now  the  word  and  the  Spirit  are  united,  as 
^shall  be  proved ;  the  cliief  dispensers  of  which  word  are  the 
'ministers  of  the  gospel. 


^^^^^^  THE  TEN   VIKOISa.  495 

4.  Becftuse  ministers  are  called  such  as  sell.  ProT.  xsiii.  23, 
"Buy  the  truth  and  sell  it  not;"  now,  where  is  the  truth  chiefly 
sold,  but  by  the  prime  publishers  of  \t  ?  Mai.  ii.  6,  7.  Not  that 
the  Holy  Ghost  is  to  be  sold  for  money;  but  to  buy  it  there,  as 
it  is  lo  be  sold  without  money,  which  calls  all  that  Ihinit  to  come, 
(Rev.  iii.  16,)  not  that  they  should  fix  ihcir  eyes  upon  them,  as 
upon  tlie  chiefs  to  convey  it;  tor  the  Lord  Jesus  sells,  and  we 
are  to  buy  of  him  ;  only  these  arc  servants  under  him,  and  ap- 
poinied  as  an  ordinance  of  his  for  this  end  ;  the  apostle  conveys 
hiij  ministry  (2  Cor.  ii.  nil.)  sincerely  and  gloriously. 

'•  Buy  for  yourselves."]  That  is,  seek  for  it  there,  though  you 
lay  out  never  so  much  of  your  money,  your  lime,  and  thoughts, 
mid  affections,  for  it,  and  receive  it  there  when  it  is  offered  upon 
any  terms,  though  yon  part  with  all  yoii  have,  that  eo  you  may 
make  it  your  own.  and  so  have  of  your  own,  and  so  may  with 
comfort  meet  the  Lord ;  and  this  suits  with  the  custom  of  the 
sainta,  to  send  them  there  where  they  got  theirs. 


Section  U, 

Ohitn:  3.  That/the  Spirit  of  grace  is  principally  and  roostl 
abundantly  dispensed  in  the  ministry  of  the  gospel  by  the  min-  I 
isters  thereof ;/ that  is,  they  are  those  that  sell;  this  is  their] 
business,  and  trade,  and  work,  like  the  olive  tree  to  the  candl^^ 
■lick,  (Zech.  f.  5,  6,)  which  take  rooting  in  the  courts  of  God  to    ' 
this  end,  to  drop  in  their  golden  oil ;  but  still  observe  it  is  as    f 
servants  under  the  Lord  Jesus,  who  g^ves  what  and  when  he  will    I 
by  ihem. 

You  know  the  famous  expressions  of  the  apostle,  "  How  can 
they  hear  unless  i.hey  have  a  preacher?"    Som.  x.  14. 

2  Cor.  iii.  7,  The  gospel  is  called  "  the  ministration  of  tlie 
Spirit  in  the  mouths  of  the  apostles  and  thoir  successors,  by  which 
it  is  made  more  glorious  than  the  law  delivered  in  tables  rf  stone, 
though  less  outward  glory;  for  we  have  it  bat  in  earthen  ves- 
sels." 

Gal.  iii.  2,  "By  whom  received  you  the  Spirit?  by  hearii^ 
of  the  law?  no.  but  by  the  hearing  of  faith ;'^  thereby  b  the 
Spirit  revealed  and  dbpenscd. 


Skction    IH. 
Reason  1.  Because  ihcy  are  set  apart  principally  by  the  Lord  J 
for  this  end ;  tor  God's  supnrotion  of  any  thing  for  an  end.  I 
though  the  thing  be  unlike  to  bring  tliat  end  about,  yet  by  this  It  | 


I 


Birange  power  acnimpanying  il-jBii  tlie  brazen  Rerpenl, 
lines  it  to  heal?  ll  was  set  apart  for  that  end,  and  sanc- 
tified of  God ;  and  hence  God,  aetLitig  apart  an  ordinance,  is 
with  hia  onlinance ;  as  Aaron  and  his  sons  were  sanC' 
tified  for  tbe  service  of  the  tabernacle ;  and  this  is  done  two 

Pirit.  Dj  tfae-iitorrfr,  mtxjiOlng  «8  iW.wiU-irf-6od^tbey  are 
set  apart  from  all  other  employments,  unless  tho^  which  other 
relations  bind  them  to,  that  so  thej  may  dedicate  their  time, 
strength,  their  private  studies,  thuir  selves,  their  prayers, 
tears,  and  all  for  them  ;/aDd  this  ought  to  be  unless  neces- 
iy  compels.  Acts  vi.  4.  Tne  disciples  would  give  themselves 
to  the  word  and  prayer,  and  would  not  be  cumbered  about  the 
deacon's  office.  Paul  exhorts  Timothy  to  give  himself  to  read- 
ing, to  think  on  these  things.  1  Tim,  iv.  18,  15. 

SfcoiuUy.  By  the  Lord  himself.  Gal.  ii.  15, 16.     What  is  true 
of  God  separating  Paul  to  an  extraordinary,  is  true  in  a  measure 
of  all  his  servants  set  apart  for  ordinary  work.   Mai.  ii.  7.      For 
tbe  church  sometimes  may  not  set  a  man  apart,  yet  the  Lord 
may  and  doth  ;  (and  hence  by  these  sometimes  he  sends  to  call 
ft  cimrch  before  there  is  a  church  to  call,)  and  how  is  such  a  one 
set  apart  ?  not  as  an  ordinary  Christian,  but  aa  an  extraordi- 
nary embassador,  as  it  were  in  the  room  of  the  Lord  Jesue  him- 
self; for  Christ  being  mediator  of  his  church,  two  things  are 
required  to  make  peace.     1.  To  Bpeak  to  God  for  ns.     2.  To 
speak  from  Ood  to  us.     The  first  he  doth  by  hia  intercession. 
But  we  hear  not  from  him  ?     Yes,  for  he  sets  these  in  his  room, 
and  by  them  he  speaks  as  mediator  to  our  ears  and  hearts, 
(2  Cor.  r.  20.)  so  that  if  Christ  was  here  present  to  speak,  we 
would  look  for  the  Spirit  by  him  and  his  mmistry.     Now.  all 
messengers  of  the  Lord  Jesus  are  in  the  room  of  the  Lord  Je- 
sus, etc.     Nay,  if  Christ  was  here,  the  Spirit  would  not  come 
but  by  this  means ;  and  hence  Christ  converts  not  so  many  as 
\the  apostles  by  their  ministry  within  Judea. 
Y*  JMnon  »;-%ecause  the  Lord  hath  furnished  them  with  special    , 
^abilities  to  dispense  the  grace  of  Christ  for  the  church's  Bake  ^ 
J    (Z  Cor.  iii.  6,)  ■'  Christ  ascended  on  high  to  give  gifts  for  edify- 
\    ing  the  body  i "  if  a  man  should  have  an  apprentice  set  apart  to 
I   sell,  but  his  shop  is  not  furnished,  how  could  lie  then  sell,  and 
l\  how  should  men  in  wisdom  expect  to  buy  ?     I  will  not  speak  of 
'^  (what  is  required  to  make  men  able  ;  Christ  not  only  as  a  free 
them  apart,  but  as  a  wise  agent  fumieheth  them  wiili 
wbilities  for  that  end.     There  must  be  that  knowledge  which 
imay  make  tlie  man  of  God  wise  to  salvation  from  the  bcrFphires, 


THE  TEN  vmctNS.  497 

which  can  not  be  without  knowledge  of  longuee  and  arts  b  some  I 
competency,  and  study  about  both.  ( 

1.  Thej  can  not  think  a  thought ;  Chriet  fumisheth  them  with 
Ihouf:hIa  :  the  minister  knows  not  what  lo  aay,  yet  his  thoughts 
tire  from  him. 

2.  They  can  not  epeak  ;  hence  (Epb.  vi,  19,)  tlie  Lord  opens 
their  mouth  ;   Ezekiel  muat  be  Jumb  for  a  time. 

3.  Have  they  therefore  any  knowledge  of  the  mygleries  of 
Christ  ?  It  ia  to  teach  the  church  (2  Cor.  iv.  3,  6)  all  their 
gifts  and  spiritual  abilities,  though  never  so  great  and  peculiarly 
tianctified,  but  it  is  for  them,  (2  Cor.  i.  4,  a,)  (and  though  it  is 
true  there  are  in  other  Chrbtiana  Christian  abilities  to  help  and  i 
comfort  others,  yet  not  ministerial  in  every  Christian, — the 
whole  body  is  not  on  eye, — nor  which  liath  a  special  presence 

of  the  Spirit  of  God  in  it  and  witli  it,)  which  they  should  never 
liavo  received  but  for  the  necessities  of  some  in  the  churchj__^ 
there  is  good  to  be  had  by  watering-pots,  when  grass  and  herlM7 
are  dying;  but  yet  sometimes  the   rain  falls,  and  that  halh  a' 
jieculiur  virtue  in  it,  as  being  fitted  for  that  end ;  and  hence 
ministers  are  compared  to  clouds ;  and  heuce  men  will  pray 
especially  when  many  clouds  are,  the  Lord  grant  these  bottles 
may  drop ;  so  hither  you  arc  to  look ;  dish  milk  and  flit  milk 
may  convey  some  nourishment,  but  breast  milk  hath  spirit  going  ■ 
with  it ;  good  books  may  be  bles!:^cd,  but  there  is  not  that  spirit  I    r 
in  them  as  in  lively  dispensations  of  the  gospel  by  ministers  \ 
tliemselvea. 

Ji*a»on  3.  Because  the  Ixird  hath  given  them  hearts  enlargSTt'J 
to  dispense  the  gospel,  that  so  the  Spirit  may  be  conveyed ;  "  Wyl  - 
preach  not  ourselves,  but  the  Lord  Jesus,  and  ourselves  yoi^T 
servants,"  etc.  2  Cor.  iv.  5  ;  1  Thess.  ii.  K.  II'  one  be  appointed 
and  furnished,  but  hath  no  mind  to  sell,  tbey  have  other  trades  Id 
follow,  little  help  is  to  be  expected  there ;  take  a  minister  of 
large  abilities,  if  once  he  comes  to  have  some  other  peimy  in  hia 
eye  besides  the  souls  of  people,  seldom  shall  it  be  seea  that  the 
Lord  is  present  there  ;  Satan  dotli  not  cikst  out  Salon,  neither  ia 
his  kingdom  divided ;  when  Peter  fishetli  for  himself,  all  night 
he  catcheih  nothing  ;  but  when  the  Lord  come$,  and  for  his  sake 
be  CAsts  out  the  net,  then  the  net  is  full ;  and  for  to  be  a  means 
to  convey  the  Spirit  to  any ;  it  is  their  life ;  as  in  others,  when 
gain  curaes  in,  they  could  not  live  without  it.  "  Now  we  live," 
suiih  Paul.  "  if  you  stand."  1  Thess.  iii.  8.  This  is  their  glory, 
■'  You  are  our  joy  and  glory,"  (1  Thces.  ii.  20;)  iliis  is  their  gain, 
though  it  be  by  loss  of  all ;  life  is  not  dear  to  finish  tlieir  minis- 


PA  11  ABLE   OF 


try;  "I  suffer  oil  things  forlhe  elecl's  sake;"  ihey  are  willing  fj 

spend  and  to  be  spent,  (2  Cor.  xii.  15;)  Paul  nisheth  himi   ' 
anathema  ;  amor  diinnu$  ett  exatalieut ;  it  carries  out  of  self,  (R 
ix.  1—3  [)  though  it  is  true  the  minislry  was  not  blessed  t 
yet  the  election  obtained  it,  (Rom.  xi.  7  ;)  hence  the  ministrr  fe 
from  men,  not  angels,  that  th«re  might  be  the  more  pi^,  ana  ac 
the  more  help.  Ileb.  iv.  2. 


Section  IV. 

\     ^.  But  why  by  the  ministry  of  the  gospel  ? 

I      Jieaton  1.  Because  the  "law  can  not  giTa  life."  Gal.  iii.  21. 

/    j>Iow,  ihe  Lord  can  not  make  him  thitt  hath  sinned  not  to  have 

/     sinned ;  tlmt  would  be  a  contradiction  i  "  and  he  that  haih  sinned 

/      must  die ; "  and  hunce  there  ia  no  possibility  for  the  Spirit 

give  life  liere ;  hence  the  Spirit  takes  another  iustrament ;  tha 

I      gospel  can  persuade  to  believe,  and  bring  to  Christ,  where  U*" 

\     ij  seated. 

r"^  Jieaton  2.  Because  there  ib  more  of  Cluiet's  blood  here,  ai 

jhenee  more  Spirit ;    for  they  are  all  one  to  be  cleansed  widi 

/    Elood  and  Spirit :  for  the  Lard  Jesus  did  not  by  bis  bloo<]  put 

/      chase  the  unsealing  of  the  law  ;  but  the  gospel  ia  a  secret,  a. 

^     not  known  but  by  this  means ;  it  is  the  new  teslamctit  i 

ariseth  from  the  death  of  the  testator  •J  lo  have  tlie  news  o 

gospel  printed,  it  b  by  means  of  ChVist's  blood ;  but  Ut 

aen  sent  to  open  it,  there  is  more  of  liis  blood  therein,  and  hema 

more  Spirit. 

~.  Reoion  3-  Because  there  is  more  of  Christ's  love  it. 
Del ;  and  where  most  of  his  love  goes,  there  his  Spirit  goes  mosC 
il  is  love  to  make  us  know  the  law,  though  it  be  a  handwritinj 
gainst  US ;  but  now  (when  we  see  death)  to  bring  the  gospol^ 
and  therein  to  entreat  and  wait,  there  is  great  love ;  and  hcnol 
it  is  bulled  the  ministry  of  reconciliation.  O,  it  is  infinite  pityH 
offer  to  take  a  dead  carrion  up  under  his  wiaga  ;  here  longs  A) 
the  salvation  of  a  sinner  most ;  if  we  were  fallen  angels,  he  wout 
never  send  the  ministry  of  the  gospel  to  us ;  but  so  it  is  nai 
that  he  hath  taken  the  seed  of  Abraham. 


Section  V. 

Use  1.   Of  ImtrucUott.    1.  Hence  we  may  sea  the  glory  of  d 

gospel,  in  llmt  it  is  the  ministry  of  the  Spirit  of  God  :  this  thi 

apostle  professeth  it  exceeds  in  glory :  glorious  light  it  scatten^ 

"  that  which  hath  been  hid  from  the  wise,  nay,  from  piophets,  aad 


THE  TEN   VIRGINS.  499 

Abrabam  wbo  desired  to  see  tbis  day,  and  saw  it  but  afar  off; 
hence  it  is  chilled  marvelous  ligbt,"  wbieb  brings  the  soul  to  the 
light  of  that  blessed  face  of  Jesus,  and  his  glorious  love,  which 
never  shall  be  sounded  to  the  bottom  of  it,  which  damps  the  glory 
of  all  other  things ;  and  although  many  great  and  wise  despise 
it,  yet  if  they  did  know  they  would  not  despise  the  Lord  of  glory, 
nor  crucify  him ;  but  their  eyes  shall  never  see  those  glorious 
consolations  and  comforts  promised  to  the  people  of  God ;  "  I 
will  send  the  Comforter,"  saith  Christ,  "which  never  can  be 
taken  away  "  from  believers,  which  in  the  midst  of  all  misery 
comforts ;  it  is  a  great  mercy  when  a  man  sees  his  sin,  else  he 
*  would  never  seek  for  remedy ;  but  the  law  can  not'do  any  thing 
but  iirrest  and  imprison ;  it  can  not  get  sin  removed ;  yet  the 
gospel  can  set  at  liberty,  ^'  which  preaches  deliverance  to  prison- 
ers/' (John  viii.  32  ;)  ''  You  shall  know  the  truth,  and  that  shall 
make  you  free.  I  can  tlirough  Clirist,"  etc  Phil.  iv.  13.  It  is 
a  mar\'elous  mercy  to  tremble  before  Grod,  and  see,  and  know, 
and  be  affected  with  God's  wrath  ;  but  yet  if  this  be  all,  the  heart 
will  sink  and  fly  from  Grod  ;  now  the  gospel  reveals  Christ,  and 
so  (John  X.  1  ())  *'  his  sheep  hear  and  follow  him  ; "  and  the  gos- 
pel comes  to  hell  with  the  Spirit,  to  a  poor  sinner  when  he  is  blind, 
captive,  broken,  mourning,  never  so  miserable  ;  now  the  gospel 
penetrates  thus  low,  and  brings  the  Spirit  with  it ;  it  makes  the 
soul  not  only  to  sec  Christ,  but  gives  it  him,  and  jiow  it  is  safe. 
O,  (beloved !)  if  the  Spirit  be  glorious,  then  is  the  gospel  glo- 
rious ;  if  the  ministry  of  men  could  bring  in,  and  draw  with  them 
the  princes  of  this  world,  and  all  their  wealth,  to  serve  you,  angels 
and  their  ministry,  nay,  bring  Christ  himself  bodily  to  you,  how 
glorious  were  this !  but  what  is  this  to  bring  tlie  Spirit  into  a 
sty,  into  thy  soul  I  /  O,  therefore,  take  heed  of  a  light  esteem! 
of  the  gospel,  as  those  (Matt.  xxii.  3)  which  were  shut  out:  men  i 
must  speak  something ;  take  heed,  you  that  have  once  esteemed  I 
it,  of  accounting  it  a  common  thing,  (it  is  next  to  the  unpardon-J 
able  sin,)  of  accounting  the  gospel,  ministers,  truths,  justification! 
by  faith,  etc.,  common  things  ^but  see  them  glorious ;  the  greatj 
est  glory  that  ever  was  in  the  world  did  once  lie  hid  under  tlie 
meanest  outside,  viz.,  Jesus  Christ,  and  yet  the  apostles  beheld 
his  glory  ;  so  the  gos|)el  is  most  glorious  now,  as  being  his  glass, 
and  this,  notwithstanding,  is  most  mean  in  the  account  of  many ; 
Paul  is,  in  the  eyes  of  the  Corinthian  doctors,  a  mean  man ;  his 
presence  was  contemptible,  his  words  mean  also ;  men  despised 
them. 

Secondly,  Hence  see  what  cause  they  have  to  sit,  and  go  home 
to  their  houses  lamenting,  that  never  found  the  Spirit  conveyed 


I 


I 


by  the  minislry  of  ihe  gospel  !□  life  and  power :  fLiun.  i.  16,J 
"  O,  Ihr,  Comforter,  lliat  should  refreah  my  soul,  is  far  frum  me ; ' 
if  there  be  any  hope  uf  help,  it  Li  by  the  Spirit ;  and  if  the  Spirit, 
it  is  by  the  minLsIry  where  the  gospel  is  published  and  the  Spirit 
conveyt^  O,  thinks  nianr  a  one  in  himself,  I  find  tio  sui-ti  good! 
thus  loog  have  I  heard,  and  Ihoa  oft  do  I  hear,  but  I  c-oine,  and 
go  away  as  I  came,  my  heart  uever  shaken,  my  send  uever  broken, 
my  spirit  never  humbled,  nor  eomforted,  elc,  aBOtherefore  what 
care  I  for  ministers  or  gospel  ?  It  is  true,  it  is  hid,  (2  Cbr.  W. 
3,)  but  then  it  is  "  from  them  thai  be  lost "  only,  whom  Satan 
hath  blinded;  it  may  be  the  last  medicine  is  now  using;  as  it 
is  with  many  that  t^vc  the  last  remedy  applied  when  ibey  be 
sick  to  death ;  truly,  so  it  is  here. 

Heb.  ri.  8,  "The  tree  or  ground  that  brings  forth  briers  is 

nigh  to  eursiiig;"  the  condition  is  sad,  as  it  is  there  expressed, 

"  It  shall  never  see  good  when  good  tomes."  Jer.  XTii.  6.     0.  it 

was  «  sad  complaint  of  Saul,  "  O,  the  Lord  answers  me  not !" 

and  of  the  people  of  God,  "  We  see  no  vision  ;  "  but  you  have 

I  none,  and  lament  it  not  /  if  men  In  the  old  law  did  not  meet  with 

1  Ihe  Lord  in  their  tent  doors,  it  was  no  wonder,  it  was  not  ububI 

I  eo  to  do ;  but  when  at  the  tabernacle,  if  they  meet  not  there  with 

I  him,  it  was  sad  then  ;  so  here :  if  you  meet  not  the  Lord  there 

I  wbere  he  dwells,  it  is  strange;/not  but  (hat  sainu  may  find  the 

Lord  absent,  but  I  speak  to  them  that  tind  it  not,  and  mourn  not 

for  it ;  others  shall  rejoice  when  they  mourn  for  the  absenee  of 

the  Lord. 

Suction    VI. 
1       Uie  2.  Of  confutation  of  those  that  think  tJiere  is  not  that 
'  necessity  of  the  ministry  to  convey  (he  Spirit :  but,  — 

Fint.  Think  good  books  may  do  the  deed,  and  hence  can 
proHt  OS  much  al  home  as  thereby ;  but  these  virgins  are  not 
directed  to  books,  but  persons,  (though  there  is  a  good  use  of 
books  also;)   Iwom  BW  tllir a  carcass  of  the  living  word. 

SeruniUff.  They  ihal  woulil  have~ll  by  immediate  revelatjon, 

J   by  elevations  of  the  soul  to  God,  a  familistical  larineiole  collected 

I  from  the  ajwcrypha  speculations  oi'  devout  monks,  received  in 

a  Gei'many  when  the  gaipel  was  preached  to  overthrow  it,  and 

H   entertained  by  the  deceitful  experiences  of  some,  (as  in  London, 

etc.,)  she  that  wns  converted  by  dreams,  etc.,  indeed  we  are  lo 

I  look  for  the  Spirit ;  bat  to  look  for  it  without  the  word  is  vUe ;  if 

I  the  apostles  were  living,  these  would  overthrow  their  doctrines. 

*■    "Gbject.  What  con  man  do  ?  (say  many :)  you  must  look  for  the 

living  voice  of  Christ;  the  word  is  but  a  dead  letter,  ^d  will 

only  make  you  a  Jew  in  letter. 


THE   TEN   YIRGINS.  501 

Ans,  If  indeed  we  hadonly  souls,  and  no  bodies,  then  we 
might  lay  aside  our  Bibles;  but  Bering  it  is  not  so.  look  to  the 
word  thus  dispensed ;  hence  the  Lord  saith,  '*  Hear,  and  your 
souls  sbaU  live  ; "  these  say,  Hear  not,  etc 

Section  VII. 

Um  3.  Of  terror  to  all  them  that  oppose  the  ministry  of  the 
Lord  Jesus  and  resist  it ;  the  Holy  Ghost  being  in  it,  you  resist 
the  Holy  Ghost  himself,  and  that  not  only  where  he  is  dropped, 
but  most  abundantly  poured  out  Acts  vii.  51,  52.  How  did 
they  resist  the  Holy  Ghost  ?  they  did  but  resist  men  ;  no,  it  was 
the  Holy  Ghost  there,  for  so  he  spake  those  words,  and  the  Spirit 
had  some  operation  upon  their  hearts  by  those  words.  2^ch.  viL 
12;  Heb.  ix.  30. 

Sometimes  the  Spirit  puts  forth  its  prerogative  power ;  then  it 
is  not  overcome  ;  sometimes  words  without  power,  and  then  men 
resii^t  and  overcome  it,  (for  that  is  the  meaning,  because  all  men 
resist,  more  or  less,)  and  this  is  enmity  against  the  Spirit,  (Acts 
y.  39,)  <*  fighters  against  Grod,"  which  is  a  most  sad  and  heavy 
evil,  for  to  be  left  to  that  evil  to  overcome  the  Comforter  himself; 
as  he  said,  '<  Is  it  not  enough  to  grieve  man,  but  jou  must 
grieve  my  God  also?"  Is.  vii.  18. 

Section  Vlll. 

Que%t,  But  who  doth  resist  thus  ? 

Aim,  1.  Some  do  it  by  silencing  and  persecuting  of  the  ministry 
of  the  Spirit,  which  is  most  grievous.  When  Amos  preached 
against  Bethel,  up  steps  Amaziah,  the  priest  of  Bethel,  (Amos 
vii.  10,)  and  first  makes  complaint  of  him  to  the  king ;  first,  that 
he  was  factious  and  conspired  against  the  king;  and  secondly, 
that  the  land  was  not  able  to  bear  his  words ;  that  he  troubled 
the  country  and  kingdom  with  his  doctrine,  viz..  That  we  Khali 
all  die  if  we  receive  not  his  doctrine  ;  and  hence  he  commands 
him  to  depart  and  flee  from  thence,  and  prophesy  no  more  thei-e ; 
but  you  see  what  he  answers,  "  I  was  a  herdsman,  and  the  Lord 
called  me  ; "  think  not  that  you  oppose  a  private  spirit,  but  the 
Lord*8  tliat  called  me ;  and  hence  see,  because  he  did  but  say  so, 
what  his  sentence  is  upon  his  wife,  children,  himself,  and  u|)on 
all  Israel.  Are  there  not  many  Amaziahs  in  these  days  ?  do  they 
not  take  the  same  course  ?  is  not  the  same  spirit  working  against 
the  Spirit  of  God  ?  now  what  will  their  end  be  ?  Let  a  man 
be  never  so  peaceable  in  liis  place,  blessed  in  his  work,  if  he 


r 

H  em 


I 
I 


J; 

1  tr» 


doth  but  reach  Bethel,  nay,  if  only  llie  judgments  of 
altars  there,  and  idols  tlier« ;  Amos  may  prophesy  ia  another 
laud,  but  no  more  there  ;  but  wJint  will  be  the  end  of  ibis 
veree  17  ;  it  is  a  sad  speech,  (1  Thess.  ii.  IG,)  "  forbiddi 
preach  to  the  Gentiles  that  thej  maj  be  saved  ;  for  the  wrath 
of  God  ia  come  upon  ihem  U>  the  uUnosL"  You  know  the  Jews 
nised  up  persecution  against  them  wherever  they  came,  but 
"wrath  is  upon  them  for  it  even  t«  the  ulmoat :"  why,  look  »  it 
JB  in  hell,  to  resist  the  gospel  one's  self  is  heavy :  but  when  in 
hell  there  they  wish  that  no  others  might  receive  it,  or  thai  it 
night  not  be  preached  to  any  other,  that  none  mi^t  ever  know 
the  Lord.  So  it  is  here ;  it  h  greater  wrath  to  oppose  God  in 
hell,  than  to  be  opposed  of  God,  and  the  first  they  are  come  to. 
0.  hut  Ibey  gamiah  the  scpulehers  of  the  prophets,  and  beautify 
their  temples,  and  if  they  had  lived  in  the  days  of  the  propbeU 
they  would  never  oppose  tlicm. 

Ob/eel.  But  there  are  other  kinds  of  hotspurs  and  novices? 

Aju.  Matt,  xxiii.  30,  35,  "  You  shall  have  scribes  and  wise 
Tiien,  and  you  shall  kill  them,  that  upon  you  may  come  oil  th'e 
blood  that  ever  was  spilt;"  and  blood  they  must  have  wbo  are 
the  open  persecuiors  of  the  prophets  and  saints  of  God  firet  or 
last;  certainly  Giod  is  remembering  the  tears  and  troubles  of  his 
^lishei],  distressed  seers. 

■fi.  Some  others,  by  reviling  and  reproaching  of  the  ministry  ; 
for  Satan  in  the  hearts  of  the  wicked,  if  he  can  not  hurt  it  with 
hie  teeth,  he  will  seek  to  destroy  it  by  his  tongue :  how  was 
^ut  censured  hy  a  company  of  proud  Corinthians,  that  when 
they  had  nolhiug  i^aiuat  liirn  almost,  yet  they  censure  him  for 
his  manner  of  speaking  and  carriage  I  2  Cor.  s.  10.  His  letters 
arc  mighty,  but  his  presence  base.  How  was  John,  though  for  a 
lime.  Hocked  after  ?  and  Christ  Jesus  himself  was  thus  evilly 
repul«d  ;  this  was  that  which  brought  the  total  ruin  of  the  Jews, 
mocking  at  the  messengers  of  God.  2  Chron.  uft,  16.  When 
Paul  had  persuaded  Sergiue  Paulus,  and  Elymas  gtunsaid,  saiih 
Paul,  (Acta  xjii.  10,)  "  O,  full  of  subtlety,  and  child  of  the  devil, 
enemy  to  all  righteousness,  (why  to  all  ?  because  all  grace  comes 
■    be  wrought  here  by  the  word,)  thou  shalt  be  blind,"/^ 

How  have  the  messengers  and  ministers  in  this  coimtry  been 
trampled  upon  by  some,  who,  though  they  have  not  yet  been 
able  to  reach  them  by  their  power,  yet  by  vile  I'cproacbes  so 
pursuing  most  of  tliem,  that  one  would  stand  and  wonder  at  the 
blindness  and  boldness,  noi  of  moral  men,  but  church  members 
and  professors,  and  at  the  wrath  of  God  upon  them,  that  ever 
they  should  be  lefl  to  be  scomers  of  them,  of  whom  the  con- 


TMK   TEN    VlKiilSS.  SOS 

sciences  of  ihe  vilest  can  not  but  sometime  say,  "  Verily  God  ts 
with  you  I"  Yea,  grace  itself  hath  been  pretended  to  be  the 
weapon,  by  which  the  ministers  of  the  gospel  of  Christ  have 
been  fought  against ;  and  indeed  the  vilest  opinions  nsually  har« 
been  shehcred  under  grace ;  that  hath  been  the  king's  colors, 
which  the  enemies  of  the  kingdom  of  Christ  have  lifted  up  to 
deceive ;  for  in  places  of  profession,  not  merit  and  works,  old  1 
shoes,  etc,  but  grace  and  Christ,  (Malt.  »iiv.  24,)  are  most  _llt  \ 
to  deceive.  --*— ^ 

And  hence,  if  ministers  have  persuaded  men  to  believe,  and 
receive  the  gospel,  what  can  we  do  ?  (say  many ;)  God  must  do 
all ;  if  evidences  and  signs  of  n  good  estate  be  called  tor  out  of 
the  word  i  it  is  a  way  of  works,  almost  flat  Popery  in  their 
books.  If  ministers  have  had  the  Spirit  burning  within  them, 
mooing  people  led  from  the  truth,  and  so  speak  against  them  that 
deceive  ihem,  it  is  passion  and  bitterness  ;  if  they  have  sought 
to  keep  the  hearts  of  God's  people  close,  one  to  another,  the 
elrong  man  then  keeps  the  palace.  What  should  I  name  all  ? 
Qiutl.  But  for  what  is  it  that  they  are  thus  scandalized ?  "\ 
An*.  1.  For  preaching  that  we  are  justified  by  faith,  and  that 
faith  is  Inquired  (o  the  entertainment  of  Christ  as  a  condition  of 
the  gospel ;  here  is  not  bread,  (say  men.) 

2.  For  preaching  that  sanctiflcation  is  an  evidence  of  justifica- 
tion; and  though  it  be  granted  the  Lord  never  justified  any 
without  a  work  of  vocation  at  least,  and  this  is  not  against  God's 
grace  to  justify  by  faith,  yet  it  is  againal  grace,  and  it  is  &  way 
of  works,  say  some,  lo  see  myself  jnstiKed  by  faith.  If  the 
word  did  reveal  a  second  justification  by  faith,  and  a  first  justifi- 
cation without  fuiih,  then  our  first  evidence  might  be  without 
sight  of  faith,  because  there  is  some  word  which  reveals  our  be- 
ing justified  wiihout  it ;  but  the  word  reveals  oU  our  justiflca- 
tion  lo  be  by  faith  ;  and  thus  for  preaching  the  gospel  of  Christ 
have  the  servants  of  the  Lord  been  reproached.  And  though 
they  keep  it  in,  yet  how  many  are  there  whose  hearts  go  after 
these  detestable  things ! 

3.  Some  resist  the  Spirit  by  despising- inwardly,  and  so  casting 
off  the  word  of  the  Lord  J(Heb.  ij.  2,  3,)  '■  If  we  neglect  or  slight 
so  great  galvation  ; "  and  'when  wna  the  gospel  more  slighted  b^ 
many?  every  thing  we  say  is  dear  but  gospel;  which  shoulil 
make  us  mourn  thai  ever  it  should  be  said  to  this  country,  You 
despise  tlie  Spirit  of  God :  a  man  of  greatness  suffers  by  nolh- 
ing  so  much  aa  by  contempt ;  so  it  is  with  the  Spirit  of  grace : 
and  it  is  a  thousand  lo  one  but  th.it  there  will  be  something  Ig. 
make  them  despise  ut  last  the  Lord  himself.  I  But  the  word 
come«  thus  to  be  despised  and  cast  oS,  —  ' 


TUE    I-AUABLE   Or 


•ewonow^S.- 

FirU.  Puily  by  the  falee  report  of  others,  aa  if  tbey  were 

factious  disturbers  of  peace,  mea  under  a  coveDont  of  works, 

etc     It  b  the  Jesuits'  policy  to  raise  up  lies  ;  and  tliough  all 

will  not  believe  iLein,  yet  some  will  stick. 

Seeondl]/.  Partly  by  covelousnese ;  the  glory  of  ibe  things  of 
itbia  world  is  greater  than  the  glory  of  ibe  gospel:  tell  titem 
"^  living  by  faith  and  promises,  they  deride  you  in  their 
/  hearts  1  tell  them  of  a  kingdom,  and  the  excelteney  of  holiness, 
/  they  slight  them  ;  to  be  so  rich  and  honored,  it  is  glorious  in- 
I    deed.  Luke  xvi.  14.     The  Pharisees  scorned  him  because  they 


I     IJiirdly.  Sometimes  because  ministers  and  ministry  are  bills 
'of  charges  to  a  congregation,  and  are  too  costly  inhabitants  among 

Fourthly.  Partly  because  of  igDorauco  of  the  truth  :  why  was 
IPaul's  ministry  foolishness ?  It  was  a  mystery/  so  many  come 
rind  underGtond  not  the  trutlis  preached;  they  be  too  high 
/  points  for  them  to  conceive  of;  let  truth  be  never  so  precious, 
\  they  esteem  it  not,  because  they  know  it  not, 
J  Y^  Fijilily.  Partly  because  they  have  known  all  that  our  minLs- 
I  tera  do  preach  before,  which  is  now  like  flowers  and  roses  wiih- 
lering,  which  were  flourishing  heretofore.  Capernaum  deepiselh 
I  /That  which  Sodom  would  not,  and  Tyre  and  Sidon  would  have 
I  repented  at ;  and  say,  they  can  do  as  well  themselves  as  this, 
\    snd  better, 

j'  Sixthly.  Partly  because  ministera  are  so  long  at  it ;  and  that 
I  may  be  dehvered  in  one  hour  which  is  stood  upon  an  hour  and 
I  a  half,  and  they  wonder  men  preach  eo  little,  and  yet  so  loug; 
1  which  argUL's  contempt,  and  that  every  truth  is  not  precious. 
/  Men  cry  not  out  of  men  when  they  are  telling  money  to  them 
I  many  hours;  and  yet  this  is  more  precious;  Eutychus  grows 
I  sleepy,  thank  Paul  for  preaching  so  long;  and  falls  down,  Ibank 
V  long  sermons  for  that.     This  is  the  Binful  language  oi'  some. 

fivtnthly.  Because  they  can  not  profit  by  them  ;  hence,  when 
should  mdlim  Ibr  ihemselveB,  tney  deEpise  the  truth  of  iha 
l/(Mic.  ii.  7,)  "Are  not  my  words  good  to  him  that  walka 
^Ltly  ?  " 
ighthb/.  Because  some  have  weaker  gifts  than  otherg.  And 
It  xviii,  6,)  "  Take  heed  you  despise  not  httle  ones,  for 
angels  behold  them ; "  O,  what  is  it,  then,  to  despise  the  Spirit 
himself  ?  And  thus  1  say  the  Spirit  of  God  is  resisted ;  go  home, 
therefore,  and  mourn,  and  consider,  1.  The  time  is  alr^d^  selj 


THE   TEN    VIRGINS.  505 

^  the  Spirit  will  not  always  strive  ; "  and  time  may  come  that  it 
will  go  from  you,  and  never  return  to  you  more.  2.  Fire  will 
come  out  of  their  mouths.  Rev.  xi.  5.  3.  The  ministiy  shall  be 
taken  from  you  and  your  children.  Acts  xiii.  46.  4.  The 
Spirit  itself  shall  torment  you.  Is.  IxiiL  10. 

Section  X. 

Of  Exhortation. J  O,  therefore,  if  ever  you  would  have  the 
Spirit  dispensed  to  you,  wait  here  upon  the  ministry  of  the  gos- 
pel for  it ;  neglect  not  private  helps,  books  and  meditations,  etc., 
but  know,  if  ever  you  have  it  dispensed,  here  it  is  chiefly  to  be 
had,  buy  at  this  shop.  « 

Do  you  not  find  parched,  dried-up  hearts  ?  the  Spirit  of  Grod 
is  gone  from  men  ;  and  this  verily  is  the  cause  of  it :  what  con- 
solations, what  peace,  what  glory  from  the  Spirit  of  all  comfort, 
of  peace  and  glory  might  men  have,  but  for  this ! 

Object.  But  I  may  never  get  this  Spirit 

Ans.  Yes, "  Hear,  and  your  souls  shall  live,"  (Ts.  Iv.  3 ;)  (for 
to  reprobates  the  Lord  never  gives  an  ear :)  what  a  comfort  is 
this !  you  can  not  help  yourselves  to  look  to  Christ ;  hear  him, 
then,  when  he  is  come  to  thee ;  (Rom.  xi.  7,  8,)  he  hath  given 
them  ears  not  to  hear  ;  and  usually  the  first  work  of  the  Spirit 
in  the  soul  is,  to  give  an  ear ;  the  Lord  awakens  that  to  listen, 
that  never  regarded  any  thing  before ;  and  then  something  enters 
first  or  last. 

Section  XL 

Qwst.  How  shall  I  so  hear  as  to  receive  the  Spirit  ? 

Arts.  1.  Get  a  deep  sense  of  your  wants  particularly  and  dis-  | 
tinctly  before  you  come ;  if  a  m^in  comes  to  the  market,  and 
knows  not  what  his  family  wants,  he  will  never  come  and  buy 
of  them  that  sell :  a  poor  man,  if  he  comes  into  a  rich  shop, 
hath  a  mind  to  buy  all  the  commodities  he  Rces  if  he  had  money ; 
but  if  it  may  be  had  without  money,  he  will  take  them  gladly. 
Matt,  xi.,  *'  The  poor  receive  the  gospel ; "  I  am  persuaded 
that  this  is  the  great  cause  why  scarce  any  buy  here  ;  they 
know  not  their  need  of  every  tnith ;  hence,  (Is.  1.  4,)  **  He 
hath  given  me  the  tongue  of  the  learned  to  preach  a  word  in 
season  to  the  weary :  '*  the  Lord  will  do  it  in  season,  when 
the  heart  is  weary  of  its  own  deceit  and  ignorance,  and  all  car- 
nal contents,  and  blessings,  and  sins,  now  the  Lord  Jesus  must 
speak  at  last ;  let  a  ])eopIe  be  more  weary  of  outward  miseries 
tlian  of  inward,  **they  will  not  regard  Moses  by  rea-wn  of 
VOL.  II.  43 


I 


Tllfi    PAKABLK   OF 

f^ish  of  Bpirit;"  this  keeps  off  many  a  man  ;  oitlier/he  feel* 
y  outward  miaeriea  J  his  niind  is  broken  with  care»,  How  ehall 
ive ?  with  losses  and  crosses,  family  is  si<k,  cattle  die,  ser- 
tts  are  untoward  and  unfaithful  ^^  his  drink  is  lunied  to  water, 
1  tlie  EDglish  flower  ia  gone /his  friends  respect  him  Dot,  his 
a«iuaintance  grow  strange  ;  these  things  lie  more  heavy  iLan  sin. 

2.  Pray  before  you  come;  for  as  it  is  in  men  that  trade,  ibeir 
servants  are  ready  to  let  out  their  commodities,  but  ask  the  mas- 
ter first  whether  he  will  sell  them  or  no  to  you  ;  so  ask  tbe  Lord 
first  Ministers  are  but  servants  under  the  Lord ;  it  is  nut  as 
they  will,  but  aa  the  Lord  will  dispense ;  (Matt.  xi.  25,)  "  I  thaok 
thee  that  thou  hust  hid  these  things  from  the  wise  and  pru- 
dent," though  Christ  himself  preached ;  O,  therefore,  look  up  to 
the  Lord :  0  Lord,  let  not  tliy  gospel  be  a  hidden  ihijig  from 
mine  eyes.  I  am  persuaded  you  should  see  strange  things,  aud 
grow  up  more  und  more  if  thus  you  did.  When  Christ  told  thera 
that  the  Spirit  should  come,  he  bids  them  wait  for  it,  "  and  they 
continued  insuuit  in  prayer,  (Acts  i.  4.)  and  then  the  Spirit  of 
God  came  upon  them,"  though  extraordinarily,  yet  here  ordina- 
rily ;  (Pb.  li.)  "Lord,  cause  me  to  hear  the  voice  of  joy  and 
gladness,  that  the  bones  which  thou  hast  broken  may  rejoice ; " 
and  hence  the  Lord  complains,  (Is.  1,  3.)  "  Why,  when  I  came, 
was  there  no  intercessor  ?  "  as  if  he  should  say,  he  would  have 
given  them  help  else  ;  0,  therefore,  before  you  come,  and  when 
you  come,  pray.  Lord,  speak ;  pray  all  the  week  long  that  there 
may  be  some  Sabbath  merciea  for  you. 

3.  Give  the  Lord  tlie  price  of  his  gospel ;  men  that  come  lo 
buy  must  give  the  price.  Zech.  xi.  12.  And  God  will  not  let 
you  have  any  thing  without  price  ;  give  away  all  tliou  hast  (when 
thou  comeat  to  hear)  to  the  Lord,  let  him  pluck  or  take  ooy  thing 
from  thee,  only  let  him  not  take  away  himself,  and  hia  Spirit; 
prize  the  lea^t  truth  above  all  the  world,  as  indeed  it  is  bett«r ; 
the  Lord  may  else  deny  these  pearls  to  you.  Heb.  iv,  2,  ■'  The 
word  did  not  profit,  because  not  mixed  with  faith ; "  aud  what  is 
the  property  of  that  ?  (wWe  1  Pet  ii.  5,  G,)  "  To  him  that  believes 
the  Lord  is  precious,  the  Spirit  is  sent,  (John  xiv.  17,)  whom  the 
world  can  not  receive,  because  they  know  him  noL"  O,  he  is  not 
sweet  nor  precious  to  tliem. 

Three  things  are  here  to  be  l(ud  out  and  given  to  God  at  the 
hearing  of  the  word :  — 

1.  Thy  thoughts;  let  a  man  have  never  so  much  meat,  if  he 
feed  not  upon  it,  never  will  he  have  spirits  thereby ;  itierefore, 
while  hearing-time  Intitd,  be  taken  up  with  those  things  you  hear ; 
I,  ■■  that  your  profiting  may  appear  to  all;  "  you  know 
;h,  but  that  lliore  is  more  yet  to  be  known. 


THE   TEX   VIRGINS.  507 

2.  Thy  heart ;  love  it ;  Christ's  love  was  so  great  as  to  shed  hia 
blood,  that  he  might  purchase  this  word  of  his  gospel  for  thee, 
and  wilt  not  thou  let  thy  love  out  of  thy  heart  to  it  when  it  is 
for  thee  ? 

3.  Labor ;  labor  for  the  Spirit  here,  ^\  as  for  the  meat  that 
endures  forever, "  (John  vi.  27 ;)  Christ  wiQ  give  it  you ;  spare 
no  pains  and  labor  upon  it,  to  enjoy,  and  be  eternally  advantaged 
by  it. 

Thus  much  of  this  second  thing  in  this  second  part  of  the  par- 
able :  now  the  third  follows,  viz.,  the  coming  of  Christ  himself. 


CHAPTER    XVI. 
coscebsinq  cubist's  cohiko. 

Section  L 

Now  this  coming  of  Christ  is  set  forth  and  amplified  from  two 
things. 

1.  From  the  time  of  his  coming;  while  the  foolish  went  to 
buy,  he  came. 

2.  From  his  different  entertainment  of  the  virgins,  and  car- 
riage toward  them  being  come. 

First.  The  wise  they  went  in  with  him  to  the  marriage. 
Secondly,  The  foolish  were  shut  out,  etc 

1.  By  this  coming  of  the  Lord  is  (as  hath  been  oft  said) 
meant  the  coming  of  Christ  to  death  or  judgment ;  but  especially 
and  principally  his  coming  to  judgment,  as  may  appear  by  the 
whole  series  of  this  chapter  and  the  next,  wherein  the  Lord 
ani^wers  to  the  second  question  of  his  disciples,  viz.,  the  signs 
and  time  of  his  coming,  i.  e.,  his  second  coming,  which  is  called 
his  coming  to  judge  the  world,  etc 

2.  That  there  is  and  shall  certainly  be  a  second  coming  of 
Christ  to  judgment. 

This  truth  the  prophets  have  foretold ;  Enoch,  Jude  xiv.,  Solo- 
mon, Eccles.  xii.  idt,  Rom.  xiv.  11,  with  Is.  xliv.  23.  The 
apostles  have  preached  thus,  as  2  Cor.  v.  10,  and  it  was  ever 
in  their  eye,  and  the  main  part  of  their  ministry  when  they 
pressed  people  to  believe  in  Christ  as  a  king;  where  is  he? 
He  shall  come,  they  tell  the  unbelieving  world  ;  angels  also  have 
published  this,  (Acts  i.  11.)  and  devils  believe  this,  who  are  in 
their  chains  bound  over  to  that  day ;  and  all  the  saints  have 
looked  for  this,  ( 1  Thess.  i.  ti^.,)  and  hence  promises  of  mercy 


that  time  are  maJe  to  eucb.  Heb.  \x.  nil.  And  iaatlj,  the 
coDBcieoces  of  maxij  wicked  people  have  confeBsed  this  ;  Paut 
preachelh  of  judgmeut  to  come,  and  Fetis  Irembles;  and  (Heb. 
i.  5)  diver?  fell  the  powers  of  the  world  lo  caate,  and  by  judg- 
leota  on  them  have  been  made  tu  know  tliat  he  is  the  Lord. 


Section    II. 

Quett.  1.  But  when  shall  the  Lord  Jesus  come? 
An».  In  general  when  all  the  elect  are  gathered  under  the 
v'm^  of  Chrisi ;  hence,  {Matt.  xsiv.  22,)  "  For  the  elect's  sake 
those  days  shall  be  ahoriened,"  i.  e.,an  alter  ruin  of  all  had  then 
come,  but  for  tbem;  autl  hence  in  particular  judgments  the  Lord 
doth  thus ;  only  a  few  elect  keep  a  whole  land  from  being  wasted. 
Is.  vi.  vlt, ;  1  Cor.  xv.  23.  24.  First  Christ  is  quickened,  i.  e., 
in  sou!  and  body  raised,  then  those  that  are  Christ's  at  his  com- 
ing, and  then  comes  the  end  ;  and  hence  the  tares  ore  spared,  leisl 
in  pulling  up  them,  the  wheat  also  be  plucked  up. 

Now,  as  for  setting  down  the  particular  time,  tlie  Lord  Jesus 
doth  it  not  in  this  chapter ;  only  gives  some  signs  of  it,  by  which 
we  may  give  certain  credit  that  it  is  not  far  of^  (as  of  the  death 
of  a  crazy  man,}  and  there  are  two  that  ore  not  yet  accoin- 
pltshiid. 

1.  The  destroying  of  antichrist,  at  least  in  the  principal  power 

I  of  it,  and  throne  of  it. 

1  3.  The  calling  of  the  Jewa,  (Rom.  xi.,)  who  must  have  a  great 
day  of  it  again  ;  which  dry  bone^  shall  live  ;  and  their  restoring 
i  kind  of  resurrection  and  life  from  the  dead.  Some  have 
thought  two  thousand  years  before  the  law,  and  uoder  the  law, 
and  under  Christ ;  and  llien,  when  these  six  days  of  a  thousand 
years  apiece  are  ended,  comes  the  great  Sabbath  :  this  is  already 
proved  lo  be  false  in  the  second  two  thousand  years.  In  the 
primitive  times  and  churches,  the  apostles,  especially  James  and 
Peter,  spake  of  the  end  of  all  things  to  be  at  hand,  who,  writing 
to  the  scallcreil  Jews,  had  good  reason  to  IcU  them  of  it,  viz., 
the  end  of  the  temple.  Though  Baroniue,  to  weaken  the  au- 
thority of  Scripture,  thinks  they  spake  only  their  own  apprehen- 
BiouB ;  divers  Christians  thought  then  it  was  nigh,  and  hence 
Paul  entreats  them  to  beware  of  those  thoughts,  seeing  much 
danger  in  them.  2  ThesB.  ii.  1,  2.  And  in  succeeding  ages,  Ter- 
tullian  cxpresseth  the  affection  of  the  Christians  to  the  Roman 
■tale,  that  thtiy  sought  not  the  ruin  of  it,  but  prayed  pro  mora 
Jmi$,  as  fearing  it  was  then  coming  upon  the  world  for  sin ;  and 
■o  many  saints,  seeing  wickedness  abound,  have  thought  tliat 


not  for  off;  but  yet  the  times  and  seaeoits  are  not  in  our 
0  know,  (Acta  i.  7,)  and  that  must  quiet  ns  that  a 


Section  m. 

Quest,  2.  Where  will  he  come  to  judge  ? 

Am.  Into  thi§  risible  norid  a^in  ;  for  if  it  should  be  in  i' 
heaven,  as  no  unclean  thing  shall  come  there,  so  we  should  then 
raiher  come  lo  Christ  to  be  judged,  than  for  him  to  come  to 
judgment     No,  there  is  a  second  coming;  that  as  his  first  was 
into  this   visible   world,  so  shall  his  second ;    (Acts  iii.  21,)    I 
•'  Whom  the  heavens  must  contain  until  the  restitution  of  aU 
things ;  "  and  then  shall  he  break  out  of  heaven  again  for  Ihia 
work;  now,  to  what  particular  place  in  the  world  he  shall  come 
lo  judge  is  disputed  ou  by  many,  especially  some  of  the  schoolmen. 
Some  think  that  it  shall  be  in  Mount  Calvary,  where  he  was 
crucified  ;  some  in  Klount  Olivet,  where  be  ascended  ;  others  in 
the  valley  of  Jehosaphat,  (Joel  iii.  3,)  which,  as  it  can  not  con- 
tain all  people  that  ever  were,  so  the  place  only  speaks  of  the 
terror  of   God  against    the  enemies  of   his  scattered  Jews  at 
their  conversion  ;  I  would  not  be  wise  above  what  is  written;  all 
that  I  read  most  plainly  of  is,  (1  Thess.  iv.  17,  18,)  ■'  That  then  I 
we  shall  meet  ihe  Lord  in  the  air  \ "  now,  how  high,  or  where 
the  Lonl's  throne  shall  be  set,  those  things  are  not  for  us  to  I 
inquire  after;  but  so  the  Lord  will  order  it,  as  that  all  nations,  \ 
'•  all  the  deed,  small  and  great,  shall  stand  before  him."  and  see 
him  in  one  place ;  which  shall  not  be  very  low ;    where  men 
have  sinned,  there  they  shall  be  judged ;  and  hence,  as  judges 
have  their  circuits,  so  men,  having  finned  in  this  world,  shall  be 
judged  here. 

Section  IV, 

Qaett,  3.  How  will  he  come  to  judge  ? 

Ant.  "  He  shall  come  in  power  and  great  glory."  Matt.  xsiv. 
.?n.  As.  first,  the  glory  of  the  Father,  (Matt.  xri.  27 ;)  the 
brightness  of  his  Deity,  bis  infinite  wisdom,  was  bid  in  the  dark 
lantern  of  his  humanity;  but  then  he  shall  appear,  as  it  is  eaid, 
(Rom.  i.  4.)  manifested  to  be  the  Son  of  God  by  his  resurrec- 
tion, 60  then  much  more  when  he  comes  to  raise  the  world  ;  all 
the  world  shall  see  his  power,  wisdom,  greatness  then. 

SeconiBjf.  All  his  mighty  angels  with  him,  (Matt.  xvi.  27,) 
all  shall  be  there,  so  that  heaven  shall  be  left  empty  ;  "  a  thou- 
Eand  times  ten  thousand  shall  then  minister  unto  htm ; "  and  yon 
43' 


I 


i 


know  bow  gloriouely  tliu  Lord  made  llic  niigcl:^  fliine  :il  Chrisi*s 
rcBurrection. 

Thirdly.  Willi  ihe  voice  of  the  archangol,  and  tlie  trinn|)  of 
God,  and  with  a  shout;  (1  Tliess.  iv.  16,)  "  He  siiall  descend 
■with  R  shout,"  i.  e,,  of  joy  lo  the  saiatB,  as  in  the  day  of  victory 
sad  triumph  of  God  ;  as  at  giving  the  law  the  tnimjiet  ilid  blow 
to  work  dread  and  terror  then,  so  now. 

Fmtrthly.  With  burning  and  coneuniing  of  the  world.  2  Pet. 
iii.  7i  2Thes».  1. 

FifUtly.  Raising  and  calling  all  ilie  dead  before  him,  small 
and  great,  good  and  bud,  ui  earth  and  »eu,  and  that  in  a  moment, 
it  shall  not  be  a  long  work,  (1  Cor.  xv.  o'i;)  and  thus  the  Lord 
shall  appear  at  this  day,  ihat  as  he  came  before  with  baseneM, 
BO  he  shall  now  eome  in  glory,  and  nothing  then  shall  have  any 
glory  hut  himself,  and  those  that  are  his,  because  be  will  damp 
bII  the  glory  of  tlie  world  ;  and  thus,  sitting  in  the  clouds,  in  a 
throne  of  glory,  he  sliall  judge  ;  L  e.,  examine,  convince,  and 
condemn ;  examine  all  secrets,  and  convict  men  of  their  evils, 
and  then  condemn  them,  and  pass  sentence  upon  the  wicked, 
and  grace  to  hie  saints ;  the  saints'  examinations,'  and  all  their 
duties  and  actings  for  God  opened,  and  that  all  the  world  that 
censured  them  may  see  then  the  in5nile  wisdom  and  love  of 
God  in  hja  people,  in  making  and  keeping  tliem  sincere.  ^ 

Section  V. 

Qitea.  4.  Wliy  will  he  come  ? 

Ant.  1.  If  it  was  only  for  his  people's  sake,  for  iheir  peifect 
redemption  and  refreshing,  there  were  reason  enough  for  it; 
hence  it  is  called  a  "  day  of  redemption,  and  a  time  of  refresh- 
ing ; "  here  tliey  are  caplired  under  miseries,  iiud  wadded  by 
ihem  under  sin.  Satan,  world ;  but  then  they  shall  be  redeemed; 
now,  that  it  shall  be  so, — 

Firtt.  He  hath  come  alremly  to  redeem  his  people  from  sin, 
which  is  the  greatest  evil,  and  which  redemption  was  peribrmed 
hy  his  blood  ;  now,  if  he  hath  redeemed  from  the  greatest  evil, 
vis.,  sin,  then  from  corruption,  then  from  death,  and  Satan,  etc 
If  he  once  came  by  blood  and  baseness,  then  he  will  eome  in 
glory  and  greatness ;  if  he  came  through  fire  to  tJiem,  then  he 
will  come  through  fair  ways  to  them  ;  if  by  death  to  tliein,  then 
by  life  to  them ;  and  hence,  (John  v.  24,)  "  all  judgment  is 
committed  to  him,  because  he  is  the  Sod  of  man."  And  though 
it  be  long,  yet  surely  he  will,  he  must  come,  especially  eeeing 
himself  liath  perfectly  redeemed  his  people,  and  is  now  himself 


1 


fill       f 


exalted  above  all.  A  man  that  hath  been  in  prison  himself, 
¥rith  hia  poor  bretbren  ihitt  arc  lelY  Lherc  BtJll,  the  prit^e  of  their 
reilemplioii  being  paid,  and  there  being  nothing  for  ihcir  deliv- 
erance wanting  but  one  to  fetch  them,  if  none  help,  he  will  do  it 
alone  :  so  here. 

Second!^.  In  regard  of  the  justice  of  Goi),  that  that  may  be 
cleared  before  the  eyes  of  all  the  world ;  men  eio  now,  and  are 
not  punislted,  but  flourish,  and  the  saints  are  grieved ;  everj  man 
sees  patience,  bounty,  long-sufierancc  exercised;  but  the  wrath 
of  God  against  the  least  sins  is  not  yet  mode  known  ;  there  must 
therefore  be  a  day  to  declare  it,  and  the  equity  of  it. 

Thirdlg.  Id  regard  of  the  wisdom  of  God:  look  in  all  com- 
monwealths well  governed  in  the  world,  and  we  shall  not  find  any 
but  they  have  court  days,  and  their  petty  sessions  and  great  as- 
sizes, as  in  Israel ;  for  to  wtutt  extremity  of  wickedness  would 
places  come  to  elae  i*  bo  here ;  sliall  the  wise  Governor  of  the 
world  never  have  a  day  of  hearing  and  trying  causes?  hath  he 
no  care?  others  are  but  in  his  room  under  him  till  that  time : 
neither  is  it  enough  to  say  that  there  is  judgment  of  death. 
Ani.  That  is  only  Christ's  judging  the  soul  in  jirivule,  either  to 
his  shame  or  glory  before  Christ ;  but  the  body  is  to  be  judged 
as  well  as  the  soul,  to  shame  before  men,  or  glory  before  all  the 
world. 

Fourlkln.  In  regard  of  Christ's  sovereignty  nnd  exccUency ; 
the  coming  of  Christ  is  called  his  kingdom.  2  Tim.  iv.  1.  Wliy, 
doth  nut  Christ  rule  now  in  the  world?  Yes,  but  it  is  in  the 
midst  of  his  enemies;  his  enemies  rule,  and  he  rules  also;  but 
ibere  must  a  time  come  that  no  enemies  must  rule,  but  Christ 
alone  :  and  this  is  his  kingdom  in  a  most  illustrious  manner ;  for 
the  things  of  Christ  are  said  to  he  with  us,  when  they  do  in  a  special 
manner  appeori^as  the  coming  of  his  Spirit,  and  his  love,  so  his 
kingtlom;  now  Christ  must  reign  till  all  his  enemies  are  put  un- 
der foot;  for  it  is  not  fit  he  should  lose  his  kingdom  ;  hath  the 
Lord  suffered  others  to  reign  and  rule,  and  himself  to  be  hid,  and 
his  glory  lost,  and  that  so  long  ?  and  will  lie  never  return  to  his 
kingdom  to  be  glorious,  there  to  reap  all  his  glory  that  he  hath 
lost  by  all  his  enemies  ia  the  world?  was  there  ever  king  tliat 
would  ever  endure  one  generation  of  rebels  after  another,  and 
never  make  himself  sole  sovereign  ?  however  man  may  sulfer  it, 
yet  the  Lord  will  not,  he  must  reign.  And  wherefore  doth  Christ 
reign  ?  (I'm  to  trample  enemies  under  foot,  his  and  his  people's 
enemies;  Christ  sets  death,  his  enemy,  to  destroy  bis  enemies, 
and  keep  them  as  in  a  jail ;  bift  afterward,  Christ  will  call  them 
forth,  and  pass  an  irrevereiblis  doom  upon  ihem. 


l-ARABLE   DP 


Section  VI. 


F 

^P  file  1.  Sec,  therefore,  and  believe  the  Inith  of  this  point  as 

well  as  hear  it :  nt  the  first  coming  of  Christ,  (Heb.  xi.  13,)  thej 

did  thus,  £aw  Ihc  promises  afar  off,  and  embraced  them ;  bo  see 

^  )    it  afar  off.     There  be  divers  people  that  profess  this  truth,  that 

'  ■'  do  not  fully  believe  it ;  for  if  they  did,  they  would  never  live  as 
they  do :  that  look  as  men,  that  know  the  judge  rides  circuit 
within  hnlf  a  year,  diire  not  commit  any  open  uns  ;  so  if  you 
Itelieveit  this,  you  would  make  conscience  of  secret  eina  which 
this  judge  shall  judge. 

k  Others  there  be  that  do  believe  it  as  they  do  reports  that  every 

man  saith,  but  they  do  not  see  that  really  to  be  true  indeed, 
which  their  hearts  literally  believe-;  and  hence  men's  hearts  arc 
not  a  whit  moved  with  grief,  or  sorrow,  or  joy,  or  fear  at  the 
remembrance  of  this  day.  For  ns  it  is  with  tia  in  reports  of  news 
out  of  Germany,  many  hear  things,  hut  are  not  allected  with 
their  misery,  because  they  do  not  eee  it  acted  before  their  eyei ; 
God  presents  not  their  sorrows,  and  hence  they  are  not  moved; 
but  when  they  do  see  them  acted,  then  they  ore  moved  much ; 
so  here.  Look  as  it  is  with  a  man  awake  and  in  sleep :  a  man 
awake  believes  the  day  of  judgment,  and  never  slJrs ;  but  when 
asleep  he  dreams  of  it,  and  is  much  oSecled  with  that  because 
he  sees  it  acted  before  his  eyes  ;  mnch  more  when  men  have  not 
dreams,  but  real  visions  or  sight  of  it,  it  will  affect :  and  hence  set 
pmnted  fire  before  a  malefactor,  it  affects  not,  but  show  him  really 
it  wherein  he  must  be  burnt,  now  it  amazeth  him  ;  and  hence  (2 
Pel.  ii.  11,  12,  U)  looking  for;  and  hence  Peter  sail  h,  "What 
manner  of  persons  ought  we  to  be  ! "  and  wherever  there  is  faith, 
thus  it  will  be,  (Heb.  xi.  1,)  "it  makes  things  absent  present, 
and  things  unseen  evident." 

O  that  God  would  show  you  this  truth,  you  young  men !  (Eccl. 
xi.  9 ;)  you  would  not  spend  time  vainly,  but  know  Goil :  yon 
aged  men,  whose  hearts  are  rooied  m  this  world,  O,  know  that 

>God  will  come  and  burn  up  your  delights :  will  you  never  see 
this  day  and  fear  it  before  you  see  it,  and  mourn  because  of  il? 
O,  take  heed  of  rash  judging  and  condemning,  and  auspeciing, 
and  censuring  other  men.  In  Paul's  time,  (Rom.  xiv.  10.)  one 
brother  in  a  church  there  judged  another  about  indifferent  things 
in  a  Christlike  manner,  as  if  he  had  no  grace,  cic  "  You  sh^ 
Bland  before  Christ's  judgment  seat,"  salih  Paul ;  and  hence  Paul 

1(1  Cor.  iv.  3-5)  accounts  little  of  man's  judgment,  and  bids  them 
judge  nothing,  etc.  What  if  Christ  find  that  to  be  a  lie  which 
thou  judgest  to  be  true ! 


Many  of  God's  servanla  lie  under  hard  thoughts  nnd  speeches 
in  [irivikte,  not  only  from  enemies  abroad,  but  from  inbabilanU  at 
houie  ;  men  out  of  ibc  church  ceusuring  and  judging  nieiubera ; 
men  in  the  church,  one  of  another,  e3]iecial]y  if  ibi^y  lake  it  to 
a  aide  ;  the  Lord  will  discover  hard  speeches,  and  an  edition  of 
all  your  bard  thoughts  put  out  in  print  at  the  lost  ilay  :  this  breaks 
love,  this  breaks  church  fellowsbip,  nod  is  tbe  cause  of  breaches 

Ute  3.  O,  lake  heed  of  a  hypocritical  heart  ;  if  the  Lord  should 
come  to  judge  according  tu  the  seeiug  of  tbe  eyes  of  the  outward 
nian,  then  well  were  it  with  many  s  but  when  the  secrets  of  the 
hearts  shall  be  judged,  it  will  be  terrible ;  if  there  should  never 
be  a  calling  over  of  things  again,  happy  were  it  for  many,  but  it 
id  otherwise ;  (2  Cor.  v.  10,)  Paul  sought  only  to  please  the 
Lord,  "  for  we  must  all  appear,"  etc  Civil  men,  if  they  can 
carry  it  so  as  men  may  not  say  hurt  of  them,  they  think  it  is  well: 
hypocrites,  if  they  can  maintain  a  name  of  religion,  so  as  tliey 
may  maintain  their  interest  in  good  men's  hearts,  it  is  well ;  if 
they  get  some  enlargement  in  duties,  tliat  they  are  commended 
of  dietn,  well  i  if  they  cnn  get  bo  much  mercy  as  to  get  the  Lord 
to  accept  of  Christ's  righteousness  for  them,  it  ia  well;  but  saiih 
Paul,  "  We  labor  to  be  accepted  of  bim."  I  am  persuaded  godly 
men  do  not  think  of  this ;  we  think  tbe  wicked  shall  have  all 
their  secrets  hud  open,  but  the  s^nts  come  not  into  condemna- 
tion ;  it  is  true,  not  of  wrath,  but  of  trial,  so  as  that  their  right- 
eousness shall  be  hud  open  to  all,  to  llieir  glory  at  the  great  day. 
1  PcL  i.  6,  7.  And  therefore  get  that  hfe  which  Christ  himself 
may  commend ;  tliat  as  Christ  said,  **  I  have  not  found  such  faith 
in  Israel."  So  here,  when  thou  hast  spoken  a  good  word, 
repeated  a  sermon,  spent  a  Sabbath,  ask  thy  heart,  Is  this 
worth  showing  to  all  the  world  ?  that  though  it  be  vile,  yot 
Christ  bimsell'  will  commend  this  ?  O,  you  will  find  only  act- 
ing for  him  will  commend  tbe  act,  (MalL  xxv.  W ;)  there  is 
that  needlework,  and  golden  arras  of  holiness,  which  is  lapped 
up  in  the  suntB,  that  Christ  will  open  before  all  the  world 
another  day. 

Ute  i.  O,  therefore,  repent !  (Acts  xvii.  31,)  Paul  tells  them, 
times  past  were  spent  in  ignorance  without  God,  time  to  come 
was  a  time  of  judgment  and  wmth  of  God  against  all  sin ;  O, 
then,  repent  I  mourn  for  all  wrongs  done  against  Cbrist :  you 
Mill  wail  then,  if  you  take  not  your  season  now  ;  mourn  there- 
fore for  time  past,  and  lor  time  to  come  agree  with  him  ;  now  he 
siia  on  a  throne  of  mercy  in  heaven,  if  thou  wuuldsl  not  he  put 
to  shame  ;  then.  O,  be  asliamcd  for  all  ains  now ;  if  nut  judged 


then,  then  condemn  and  judge  ibyself  now  ;  the  Lord  looks  for 
no  more ;  O,  nelcome  ^lim  as  Kiug  into  thj  heart  as  his  kingdom. 


I 


CHAPTER    SVn. 
or  CHBiar  couing  as  a  bridegboou  to  ms  own. 

Section  I. 

Obierv.  2.  That  Ibe  Lord  Jesua  Christ  shall  come  as  a  bride- 
groom to  bis  own  people,  at  his  second  coming ;  that  as  it  id 
KoA  of  the  sun,  it  ariselh  as  a  bridegroom  out  of  his  chamber, 
and  rejoiceth,  etc.,  bo  will  the  Lord  arise  upon  the  world  at  this 
day.  Pfl.  xix.  5. 

Tliia  point  will  be  deared  and  proved  by  opening  the  sev- 
eral degrees  wherein  he  will  manifest  himself  lo  be  a  bridegroam 
then  to  his  people  j  not  hut  that  Christ  b  a  bridegroom  to  hia 
people  now,  but  then  he  shall  be  so  also  in  a  more  eminent  man- 
ner, and  then  the  perfect  accomplishment  of  all. 

FirH.  Tlien  there  shall  be  a  personal  meeting  between  his 
epouse  and  himself,  aa  it  is  in  marriage  ;  before  the  marriage  is 
consummated,  there  are  the  friends  of  the  bridegroom  anil  spokes- 
men, and  he  sends  letters  and  tokens,  but  then  he  come?  him- 
self i  so  here  Christ  sends  his  spokesmen,  (2  Cor.  xi.  2,)  and  his 
word  and  spiritual  refreshings,  but  when  this  time  comes,  he  ap- 
pears himself  in  person,  and  both  meet  in  person ;  (1  Theas.  it, 
IG,  17,)  here  ne  meet  the  Lord  spiritually  in  his  ordinances, 
but  then  visibly  in  the  clouds  ;  while  we  live  in  this  world,  it  is 
a  time  of  parting,  (2  Cor.  v.  8,)  and  when  we  come  lo  die,  in 
respect  of  tlie  whole  man,  it  ia  so  also ;  but  then  the  nliole  man 
shall  meet  him ;  these  eyes  shall  see  him.  and  those  arms  shall 
embrace  him  i  you  are  lad  aa  orphans  here  in  this  world  alone ; 
it  will  not  always  be  thus,  for  there  is  a  time  of  meeting. 

Serofuilf/.  Then  all  detbrmities  shall  be  taken  away  from  his 
people,  anil  he  shall  adorn  bis  bride  in  perfect  beauty  ;  for  this 
IS  one  part  of  Christ's  conjugal  love  lo  his  eponse  and  people, 
(Eph.  V.  25,)  different  from  other  husbands,  who  find  but  do  not 
m^e  them  beautiful ;  for  if  the  Lord  should  meet  bis  people, 
and  they  him  with  their  deformities,  they  would  do  it  unwillingly 
and  with  shame :  as  in  this  life  why  are  saints  unwilling  yet  to 
be  with  the  I^ord  ?  viz.,  becansc  tliere  be  co  many  deformities 
and  spots  abiding  on  the  epouse  ;  sometimes  the  soul  would  not 
have  Chrinl,  and  sucli  a  heart  loo,  though  he  offers  himself  lo  tt; 


"  Lord,  deparl.  I  am  a  sinful  man."  Luke  v.  8.  0,  hut  tlen  nil 
ilerormities  shall  be  removeil ;  {Phil.  iii.  u/f.,)  "  who  Eliall  i^hange 
our  vOe  hodies,"  not  destroy  them  ;  "  and  make  them  like  his 
glorious  body,"  which  shines  brigliter  than  the  sun  ;  (Slatt.  xiii. 
43,)  "  Then  gball  the  righteous  shine  like  the  nun  :"  ia  there  any 
beauty  like  that  of  Christ's  ?  "  Thea  shall  thej  be  like  unto 
bim;"  (1  John  iii.  2,)  it  is  a  dishonor  for  a  mighty  prince  on 
ilie  day  of  marriage  to  let  his  queen  go  in  rags ;  they  shall  bo 
Christ's  tlien ;  and  look  as  it  was  with  Joseph,  uU  bis  shame, 
Iwiseneas,  imprisonment,  did  but  make  way  for  his  glory ;  and 
henee  he  was  delivered  out  of  prison  by  the  king's  command ; 
-now  his  apparel,  and  countenance,  and  name,  and  estate,  and  all 
is  changed  ;  so  here,  all  your  shame,  imprisonment  in  the  graven 
chains  of  sin,  that  enter  into  your  soul,  doth  but  make  way  tor 
this  certain  glory  ;  as  it  was  with  Jehosuah,  Satan  stood  at  his 
rigbi  hand  to  accuse  him  ;  he  only  stands  before  the  Lord ;  at  last 
tho  Lord  sailh,  "  Take  off  these  filthy  garments  ; "  is  not  lliis  a 
brand?  So  Satan  and  conscience  accuse  often  here,  but  then  it 
shall  be  that  all  thy  filthy  garments  shall  be  taken  away. 

Thirdlg.  Then  there  eball  be  an  open  manifestation  and  glo- 
rious declaration  of  the  dearest  love  of  the  Lord  toward  iLem  ; 
before  tlie  great  day  of  marriage  comes,  there  is  love  expressed, 
concluded  between  the  parties,  and  it  may  be  some  few  know 
of  it,  OS  friends,  and  some  of  the  family,  but  the  open  declaration 
is  at  tlio  day  of  marriage ;  so  Christ  loves  his  people  now,  etc., 
and  will  not  only  love  them  then,  but  openly  declare  bis  lore 
before  all  the  world;  "Come,  ye  blessed;"  he  shall  declare 
then  his  own  love.  Matt.  x.  32 ;  Luke  xii.  8.  He  that  hatb 
made  it  his  glory  to  confess  Christ  in  a  holy  life,  Christ  will 
confess  him  before  God  and  before  angels,  and  so  before  all  the 
world.  Men  in  great  place  will  not  know  tbeir  poor  friends, 
especially  in  open  places,  but  the  Lord  Jesus  will,  and  he  will 
divulge  the  Father's  love  to  them  also;  (Acts  iii.  19,)  "You 
blessed  of  the  Father ;"  (John  xvii.  22-24,)  "  I  have  given  them 
that  glory,  united  them,  and  made  them  flesh  of  my  flesh,  that 
ihe  world  may  know  thou  hast  loved  ibem  as  thou  hast  loved 
me."  Here  the  Lord  doth  love  his  people  dearly,  but  it  is  not 
so  known  ;  the  sun  shines  on  good  and  bad  ;  the  world  bates 
and  persecutes  them  as  hypocrites  ;  civil  men  think  them  like 
themselves ;  worldlings  tbink  them  as  little  loved  as  any,  their 
estates  thrive  not ;  hypocrites  bear  a  base  esteem  of  them,  and 
if  they  love  them,  it  is  because  they  love  them  ;  saints  themselves 
many  times  suspect  thorn,  or  if  not,  yet  they  judge  as  well  of 
Dtliers  as  theni;  nay,  it  may  be  they  are  so  disfigure*!  si 


I 


THi:   PARABLE   OP 

by  tbose  gores  that  break  out  of  them,  that  they  know  not  them- 
eelvea ;  but  now  the  I^rd  will  openly  declare  his  love  to  them. 
und  to  ftll  Ihp  world  besides :  These  are  the  men  that  I  have 
borne  on  mj  breast,  and  carried  on  my  shoulders ;  for  whom  I 
have  built  and  planted  churches,  and  destroyed  enemies,  and 
trod  ihe  wine  press  alone,  and  preferred  above  my  own  lite,  and 
blood,  and  glory ;  whose  hairs  have  been  numbered  by  me, 
whose  walls  have  been  coatinually  before  me.  No  greater  mis- 
ery to  a  holy  heart  than  this :  (Ps.  xUi.  10.)  "  Where  is  now  thy 
God  ?  "  BO  when  conscience  sailh,  and  men  nay  it  here :  O,  whiil 
a  mercy  is  it  that  then  it  shall  be  heard,  I  am  now  come  to  com- 
fort thee ! 

Fourthly.  Then  (hey  shall  be  brought  into  actual  possession 
and  fruition  of  all  the  glory  promised  unto  ihcm,  of  all  their 
inheritance  and  portion.  Before  marrii^  there  be  promises 
of  such  ai)  estate  ;  but  when  the  day  is  come,  then  they  come  to 
actual  and  full  possession  of  il,  and  become  equal  possessore  of 
the  estitte  i  so  much  in  this  life  the  Lord  doth  promise  to  pos- 
sess his  people  of;  there  be  promises  of  peace,  redemption,  vic- 
tory, and  triumph  over  all  enemies,  fellowship  with  God,  and  nil 
I  the  saints  and  angeU  together,  an  incorruptible  inheritance^  and 
now  they  shall  enter  into  possession  of  all  these ;  nay,  all  that 
Christ  halh  signilicd  by  that  word  "kingdom;"  (UatU  xxv.,) 
"  Come  and  take  the  kingdom  prepared  for  you  ;  "  (1  Cor,  sv. 
54,)  "  Then  shall  be  brought  to  pass  the  saying  written,  O  deaili, 
where  is  thy  sting  ?  "  etc.  Is.  xxv.  7,  8.  So  that  reckon  what 
Christ  hath,  you  shall  have  it  then.  Much  meri^y  the  Lord 
shows  to  his  people  now,  but,  (Fs.  xxxi.  19.)  "  How  great  is  that 
which  is  laid  up  \ "  then  it  shall  be  brought  forth ;  now  yon  shall 
have  an  end  of  all  your  desires,  prayera,  faith  to  fcL-l  that  which 
is  believed,  etc.,  as  it  was  with  Joshua,  (xxiii.  14,)  "Not  one 
thing  whereof  God  hath  failed."  Here  the  poor  hardly  get 
bread  \  here  many  prayers  get  nothing,  etc. ;  but  there,  (2  Thess. 
ii.  9, 18,)  God  doth  then  what  he  can  for  them,  and  gives  what  he 
can  give  to  them  i  then  all  tretisurea  are  broken  open. 

Fifthly.  Then  there  shall  ever  be  cohabitation  and  living  with 
him,  never  to  be  any  more  parted  from  him,  or  he  from  them ;  for 
while  any  is  a  suitor  to  one  in  ft  far  country,  he  comes  and  goes 
away  again  ;  but  when  marriage  comes,  then  he  cornea  her  to 
his  own  house,  and  now  live  they  must  together ;  so  the  Lord  ia 
this  life  is  someliroes  with  his  people,  sometimes  absent  from  bis 
people,  but  then  they  must  cohabit  together,  and  shall ;  (1  Thees, 
iv.  nit.,)  "  And  then  we  shall  ever  be  with  tlie  Lord,"  If  the 
Lord  should  do  all  the  former,  and  not  this,  it  would  be  a  bitter 


THE  TEN    VIRGIN^J.  517 

ciiL  Wlien  ihc  dUcipIes  bad  Christ's  presence  for  a  time,  it  was 
sweet ;  but  when  parting  cnmc,  that  was  bitter  ;  but  here  h  no 
more  parting  with  the  Lord  :  to  be  in  a  king'ti  dominion  where 
peace  rules,  when  other  places  are  slaughter  houses  and  Golgo- 
ihas,  it  is  good  ;  but  to  be  with  the  king,  and  ever  with  him,  and 
to  follow  hiiD  wherever  he  goes,  and  to  be  familiar  with  him, 
this  is  wonderful :  husbiinib  depart,  either  because  not  plensed 
at  home,  or  because  of  business  abroad  ;  all  such  motiou  arguing 
imperfection ;  but  now  there  shall  be  nothing  in  the  saints  to 
displease ;  and  Christ's  business  shall  then  be  done,  he  shall 
have  no  more  to  do  but  only  to  give  up  the  kingdom  to  God  the 
Father  ;  that  is  the  last  work  of  Christ  in  this  world.  To  see 
the  Lord  in  his  beauty  of  grace  and  love  will  be  wonderful ;  but 
for  dust  and  worms  to  be  with  him  forever,  the  poor  things  of 
the  world  to  be  with  him  when  thousands  are  cast  bj  1  we  say 
that  is  the  beauty  of  a  thing  which  no  picture  can  express  ;  now 
(o  see  that  beauty  in  Christ  is  marvelous,  but  to  be  in  the  bosom 
of  one  so  amiable,  how  great  is  this ! 

Sij^li/.  Then  shall  the  Lord  rejoice  over  his  people,  and  they 
in  him ;  marriage  day  is  the  great  day  of  joy  ;  they  long  for  it 
l>efore  ;  and  when  it  comes,  the  longer  it  luith  been  deferred,  the 
more  fears  of  parting,  the  more  are  ihey  affected  with  joy  then; 
so  here,  the  soul  haih  desired  the  Ixird  in  grace  lirst,  and  then 
in  glory.  Rev,  xxii.  Christ  hath  been  desiring  after  them  in 
glory,  (John  xvii.  24 ;)  now,  their  desires  being  fulUllod.  all  his 
scattered,  lost  elect  gathered,  now  he  rejoiccth  with  exceeding 
joy  ;  and  the  longer  lost,  and  meeting  deferred,  the  greater  joy 
now;  hence.  (Zeph.  iii.  11.)  "He  shall  rejoice  over  thee  with 
joy."  etc-  Ijook  as  the  Lord,  when  they  were  but  converted  to 
him,  poor,  and  miserable,  and  sinful,  and  some  of  them  but  very 
bnbes,  (Luke  x.  21,)  yet  he  rejcHced  in  spirit,  and  falls  admiring 
of  the  Father ;  so  here  much  more  w)ien  they  shuU  becunia 
glorious  and  perfect,  and  altogether  at  this  day.  If  the  Lord 
(Is.  xl.  1.  2)  would  have  his  prophets  speak  to  the  heart  of 
Jerusalem  when  it  had  but  seventy  years'  captivity,  much  more 
will  the  Lord  bimsctf  then  do  it  at  that  day ;  and  look  b«  it  was 
with  them,  (Rev.  xix.  1-G,)  hallelujah  for  the  deftruelion  of 
onlichnst.  and  that  Christ  reignctb  ;  O.  let  us  rejoice  ;  so  shall 
all  saints  meet  him  with  joy ;  being  delivered  out  of  the  hands  of 
oil  their  enemies,  they  shall  cry  hallelujah  with  joy  to  see  thorn 
destroyed,  nod  ihe  I^rd  reigning :  and  then  shall  they  up  to 
heaven  in  n  shout  of  joy  with  hallelujah,  etc. 
VOL.  II.  ■14 


Sectiox   II. 


H    518 

^f  V»r  1.  HsDce  gee  bow  ill  the  stn  of  worldltness  or  anj  sinful 

luat  suits  with  a  grucioue  godlj  roan.    Shall  the  Lord  come  as  a 
briilegroom  to  you,  and  will  you  run  a-whoring  from  him  in  this 
day?    Am^n  can  bear  It  when  others  that  he  uevcrset  his  heart 
upon  deport  from  him ;  but  these  to  do  it  is  a  sin  against  his 
kindness,  Against  hii^  person  most  immediately,  and  against  hia 
name  and  honor.     "  Ae  a  virtuous  woman  is  a  crown  to  her  hus- 
band," go  here.     Covelouanesa  is  a  vile  sin  in  any,  but  especially 
in  these ;  and  hence.  ( Jer.  iii.  4,  5,)  "  Wilt  thou  not  from  lliis 
^L       lime  cry,  My  Father?"     When   Baruch    sought   great  things, 
^H       "Wilt  thou  seek  great  things  when  God  came  to  destroy  all?" 
^V      BO  will  you  keep  great  things  here  when  the  Lord  is  destroying 
^H      all,  when  your  husband  will  be  all  in  all 't    When  a  woman  knows 
^B      that  a  great  prince  loves  her,  she  scorns  all  other  suitors,  el<^ 
^K      So  should  you  be  content,  though  poor,  though  sinful,  etc.,  (Col 
^r      iii.  i,  a,)  as  long  as  Christ  loves  ihee. 

^  Uie  2.  Hence  see  what  a  great  sin  it  b  not  to  receive  evidence 

of  mercy  and  comfort  from  any  promise  of  Christ  wherein  he 
reveals  his  love  to  his  spouse ;  U'  Christ  shall  come  as  a  bride- 
groom to  you,  by  what  promise  soeve^  (therefore)  he  nhall  mani- 
fest his  love  to  you,  receive  it ;  some  would  not  have  Cbrisliuna 
to  receive  evidence  of  Christ's  love  by  any  conditional  promise; 
but  remember  this,  that  if  Christ  doth  uot  s|>eak  ibent,  if  they 
be  not  the  bridegroom's  voiee,  or  if  not  true,  then  do  not  receive 
them,  or  any  evidence  from  them,  nay,  if  he  doth  not  by  his  own 
Spirit  clear  them,  and  apply  ihem :  but  if  tbey  be  the  voice  of 
the  bridegroom,  if  you  be  friends,  or  show  yourselves  friends, 
«  i^oice  at  it.  John  iii.  29.  As  for  that  immolate  revelation  of 
'*  'a  lore,  expect  it  at  his  meeting,  when  you  shall  see  him  face  to 
In  the  mean  while,  if  he  by  his  letter  reveals  his  lovei  O, 
e  much  of  it  because  it  is  your  bridegroom's  ;  if  the  day  of 
_Iiient  be  come,  and  resurrection  past,  and  Christ  seen  imme- 
Ifdiately,  then  look  not  for  your  evidence  from  such  scriptures; 
but  if  otherwise,  then  own  his  love  here  if  be  spe-oks.  It  is  true 
it  would  be  a  sweet  thing  if  that  day  would  come ;  yet  as  Christ 

Isiud  to  Thomas,  so  say  I  to  you,  "  Blessed  are  they  which  have 
not  seen,  and  yet  believed  ; "  and,  therefore,  whenever  the  Lord 
doth  this,  first  or  last,  hear  his  voice,  and  believe  his  word.  Do 
not  say  yon  see  nothing  in  yourselves ;  suppose  a  woman  should 
make  a  match  by  love  and  consent,  though  hardly  ;  she  did  loathe 
him,  but  he  was  so  mighty  as  to  prevail  for  her  good  will,  and 
now  she  is  comforted,  and  another  should  come  and  say  to  her, 


i 


How  do  you  know  this  ?  Why,  tlius  be  Bought  mo,  Ihus  I  con- 
cluded with  him,  aiid  eo  fised.  It  is  no  malch.  Why  ?  You 
must  see  no  consent,  no  love,  no  ombrairings,  etc.  Would  not 
such  a  one  be  counted  a  deceiver?    2  Tim.  iv.  8. 

Use  3.  Of  terror:  what  will  become  of  you  that  refuse  the 
Lord's  kindness  now,  that  rcgnrd  not  the  bridegroom's  voice,  that 
refuse  to  bestow  your  hearts  upon  the  Lord  ?  he  shall  never  be 
n  bridegroom  lo  you  at  this  day,  when  others  meet  him  in  the 
clouds,  etc.  Now  you  see  saints  absent  from  the  Lord,  poor  and 
mean,  and  question  the  Lord's  love  to  them ;  but  then  all  shall 
be  seen,  and  all  this  you  shall  lose,  (John  iii.  32,)  "  No  niitn  re- 
ceive'th  his  testimony,"  etc. ;  you  that  never  mourned  as  widows 
without  him,  never  felt  need  of  Lis  love,  what  will  become  of 
you  at  this  day .' 

Ute  4.  Of  consolation  to  all  those  that  he  espoused,  and  con- 
tracted to  the  Lord,  who  have  chose  him,  who  have  given  them- 
selves to  him,  who  look  now  no  further,  but  content  themselves  in 
him,  or  have  a  frame  of  heart  so  to  do.  though  fear»  keep  them 
from  possession  of  him ;  O,  Christ  shall  come  as  thy  husband  at 
that  day.  Many  Christians  fear  this  day,  and  hence  do  not  sen- 
sibly love,  nor  long  for  this  day,  being  under  the  whip  continually 
of  feare,  and  questioning  their  estate ;  but  why  do  you  fear,  when 
"  the  Lord  shall  come  as  a  bridegroom  "  ?  Is.  Itv.  4,  5,  why  dost 
thou  fear,  himself  the  Judge  so  holy,  when  he  is  thy  husband? 
You  should  rather  long  for  this  day,  and  rejoice  in  it,  because 
now  comes  your  full  redemption  from  all  sins,  all  sorrows;  the 
coming  of  a  husband  b  sweet. 

Firit.  Though  the  people  of  God  have  weaknesses  and  wonta, 
the  Lord  hath  none. 

SfcomUy.  Though  they  must  part  for  a  little  while,  the  Lord 
is  ever  with  thee. 

Thirdly.  Though  they  can  not  help  out  of  all  evil,  yet  the  Lord 
Jesus  will:  O,  they  should  rejoice,  that  when  he  cotne»  as  a 
Judge,  and  all  the  wicked  sh^  melt  like  wax  before  his  pres- 
ence, and  bum  up  before  him,  O,  yet  a  husband  to  thee .' 

Section  HI. 

<^ject.  If  I  knew  this ! 

Am.  YeK,  you  know  it;  but  here  Ijo  some  things  that  are 
fnlse  objections  against  il  ;  as, — 

Objeet.  1.  Because  the  Lord  is  such  a  stranger,  and  the  Lord 
absents  himself  so  much. 

Am.  Is  that  a  good  argument  for  a  woman  ?    Is.  liv.  6-6.    It 


I 


TIIK,    l-ARABLF.   OF 

is  not  the  time  of  being  ever  wilt  ihe  LonJ  ir 
John  xvi.  30,  "  I  will  depart,  and  you  Hhall  i 
will  not,  and  yoar  heart  sludl  rejoice." 

2.  Because  my  heart  goes  so  soon,  bo  ofi  a-whoring 
from  him. 

It  may  be  that  you  are  sorely  templed,  and  thy  heart  may  be- 
gin to  be  taken,  etc. ;  but  yet  if  you  can  not  yield  to  lie  in  your 
falls,  this  ia  not  an  evideDce  of  a  breach  of  the  match  j  (Ps. 
Ixxiii.,)  he  was  almost  gone,  yet  ihe  Lord  recovers  him,  and  sailh 
he,  "  Ihe  Lord  ie  with  me ; "  therefore,  as  it  was  with  Christ,  it 
was  not  possible  that  the  bonds  of  death  should  hold  liirn,  so 
bere  shall  ii  be  with  the  poor  doubting  believer. 

Object.  3.  Because  my  heart  can  not  love  turn. 

Alls,  Why  do  you  then  sigh  under  captivity  and  bondage  of 
your  love?  you  can  nol  love  him,  other  things  do  keep  you  un- 
der; O,  but  can  she  say  she  loves  not  her  husband,  thai  doth 
sigh  in  bondage  to  be  with  him?  Consider  how  it  is  at  Christ's 
absenting  himself  from  thee  (as  thou  thinkest)  at  any  time ;  for 
then  love  is  seen,  especially  at  (he  time  of  porting. 

Objrcl.  4.  Because  he  is  so  unkind  to  me,  be  hears  not  oil  my 

Am.  This  is  a  great  objection  ;  if  Christ  would  ^ve  them  all 
their  portion  together  which  he  promisedi  them  freely  in  his  time, 
then  they  think  he  is  kind;  not  else. 

Firtt.  Though  he  did  not  hear  all  prayers  at  once,  yet  he  hath 
given  thee  that  which  is  better  than  all  prayer,  (viz.,)  himself, 
and  a  pledge  of  all  the  rest,  and  this  is  better  than  ten  sona, 

Secondli/,  It  would  do  you  hurt ;  0,  therefore,  rejoice  in  this 
day,  whatever  thy  condition  be  now :  give  some  women  llieir 
will,  and  you  give  ihem  your  lives,  and  loss  of  all ;  so  here : 
and  therefore  suith  Ciirist,  "  I  will  be  Lord  in  my  house." 

Section  IV. 
Use  5.  Of  Exhortation.  To  those  that  are  out  of  Cbrist,  or 
do  not  know  Ihai  they  be  in  Christ,  to  labor  to  get  your  souls 
espoused,  and  matched  to  the  Lord  Jesus;  it  is  a  laudable  cus- 
tom, grounded  on  Scripture,  that  before  marriage  there  is  the 
time  of  espousals  or  contract ;  and  such  may  know,  though  there 
be  absence  for  a  time,  yet  that  when  he  saith  he  will  return  ta 
marriage,  he  will  come  as  a  husband,  though  otliers  in  the  family 
,  can  not  look  for  any  such  thing ;  so  here  the  greal  work  of  the 
ministry  is  to  espouse  people  to  Christ :  now  tliat  they  may  be 
presented  diosle  virgins  unto  tlie  Lord  Jesus,  (2  Cor.  xi.  2,)  you 


\ 


THE   TEN   VIRGINS.  521 

may  look  then  thnt  lie  "  shall  come  as  a  bridegroom  to  comfort 
you  ;  "  others  can  not  look  for  any  Biich  presence  of  Christ,  to 
them  that  are  not  espoiiaed  to  him  now.  Now  Clirist  is  gone  np 
to  his  kingdom  ;  but  let  base  dust  and  vile  man  hearken,  the  time 
U  L'oming  that  he  shall  come  in  glory  to  the  tuoazemenl  of  the 
wurld ;  before  whom  all  the  wicked  shall  melt,  but  the  saints  shall 
live  in  glory,  caught  up  in  the  clouds  of  heaven  ;  Christ  infinitely 
rejoicing  in  them,  and  they  in  Christ.  Would  you  have  him  come 
thus  to  you,  or  as  a  revenging  judge  and  consuming  fire  for  your 
contempt  ?  if  so,  then  get  your  souls  espoused  to  him  now. 

Section    V. 

Ohf'ect.  Alas  !  what  cnn  I  do  ?  the  Lord  must  do  it.  I 

Aiu.  True;  but  he  dolh  it  by  means,  the  ministry  of  lhc\ 
gospel;  else  what  need  there  be  any  Scripture  writ,  or  gospel 
(ireached  ?  use  you  the  means,  and  wait  on  the  Lord  thereby,  for  1 
the  e6rectinj3:  of  this.  — J 

Qaett.  VtbiU  should  I  do  ? 

Am,  Look  as  it  h  in  marriage  here,  or  espousals  here ;  there 
be  but  two  things  that  make  up  the  match. 

1 .  Earnest  suit  on  the  one  side. 

And,  3.  Consent  on  the  other :  and  llicrufore,  if  any  thing  hin- 
der, it  ever  lie^  either  on  llie  one  side,  the  man  Is  unwilling,  lie 
desires  it  not ;  or,  on  the  other  side,  if  he  be  desirous,  she  is  un- 
willing ;  but  both  these  finish  the  business ;  if,  therefore,  you 
would  be  ever  espoused  to  the  Lord  Jesus,  look  to  these  two 

Firil.  See  evidently  that  earnest  suit  the  Lonl  makes  unto 
iliee  for  thy  consent,  for  ihy  good  will ;  and  tins  will  appear  by 
his  own  B[)eechc3,  and  this  is  a  euHicient  testimony ;  by  what 
speeches?  by  bis  voice  in  the  Scriptures  j  for  is  this  the  bride- 
groom's voice  or  no  ?  if  nut,  away  with  it ;  if  it  be,  and  that  they 
do  breathe  the  Holy  Ghost,  then  know  it,  it  is  as  if  he  spake 
from  heaven  to  thee  now. 

Ohftcl.  But  he  dolh  not  speak  to  me  there  by  name  particular- 
ly ;  he  speaks  to  others,  not  to  me. 

Atu.  1.  The  Lord,  when  he  calls  any  to  himsdf,  he  doth  not 
in  his  ordinary  i^l  speak  to  them  by  name,  and  yet  they  have  so 
received  the  Lord  in  the  word,  as  if  he  had  called  them  by  name  j 
for  look,  09  when  the  law  saith,  All  that  sin  shall  die,  the  Lord 
speaks  to  all  by  name  ;  and  if  conscience  be  awake-,  it  will  apply 
it.  This  sentence  is  against  me ;  so  when  the  Lord  saitli 
(hat  will  receive  the  Lord  shall  live  before  the  Lord 
44* 


pp'y        ■ 

^AU  ■ 

and  ■ 


I 

I 


(herefore  receive  liim,  if  con9ci«Dce  be  awake,  it  will  applj ;  a* 
in  the  tlirfie  lliousand  that  were  converted,  "  What  shall  we  do  ? " 
Ihej  were  not  called  bj  name ;  but  when  lliey  heard  tliaC  they 
tliat  repented  should  live,  becanae  the  promise  was  to  nil,  thej 
gladly  received  the  word ;  so  here  it  ehould  be  so ;  and  there- 
fore we  see  when  the  Spirit  makes  particuhir  applicaltoD  to  a 
man,  be  so  seta  on  a  truth,  as  if  the  Lord  spake  lo  the  soul  par- 
ticularly ;  and  therefore  if  you  da  not,  it  is  because  you  are  tefl 
of  the  Spirit  uf  God,  and  the  power  of  the  word  ;  for  it  is  your 
duty  so  to  do. 

3.  Though  your  names  are  not  set  down  in  the  words  of  the 
promise,  yet  your  names  are  wrapped  up  in  the  meaning  and 
sense  of  the  promise ;  and  this  is  as  good  as  that ;  for  though 
the  Lord  doth  not  desire  every  man  to  keep  the  Sabbath  by  name, 
yet  he  meana  every  man,  and  there  your  names  are  ;  so,  when  the 
Lord  Jesus  mokes  suit  to  a  wretched  heart  to  receive  him,  be 
meaneth  every  man,  as  if  lie  had  named  Ihem  ;  that  which  is  set 
down  in  Scripture,  and  written  to  otliers,  (Jod  means  not  them 
alone,  but  nil  others  in  hke  casa;  as,  (Jer.  iii.  12.)  ''What  the 
Lord  spake  to  Israel  to  return,"  be  meant  especially  Judah  ;  so 
(Is.  ii.  vcr.  1  lo  f>)  there  is  a  prophecy  of  the  "  Gentiles  to 
flow  to  the  mount  of  the  Lord  ; "  wliot  means  the  Lord  by  that  ? 
tlie  I^rd  meant  thereby  lo  stir  up  the  Jews,  anil  therefore  he 
sailh,  "0,  oome,  house  of  Israel."  etc  And  hence,  (Rom.  xv. 
4,}  "  What  is  written,  it  is  for  our  learning,  that  we  might  have 
hope ; "  i.  e.,  God  meaneth  us  therein  also ;  so  that  when  you 
see  the  Lord  calling  the  wretched  Jews  in  his  wor«l,  the  Lcml 
calls  thee ;  and  when  the  Lord  in  Ilia  ministry  comes  to  them,  he 
comes  to  you ;  and  lo  have  thy  name  in  the  sense  of  tlie  Scrip- 
ture is  most  for  the  glory  of  the  Spirit,  and  suiting  best  with  the 
work  of  faith,  and  most  sure,  and  most  sweet  lo  you ;  but  es- 
pecially, I  say,  when  tlie  messengers  of  God  come  to  you,  they 
make  things  particularly  clear,  which  were  generally  set  down  : 
0,  consider,  thei-efore,  the  Lord  is  earnest  in  his  suit  to  have 
tboe  receive  him. 

Suction  VI. 

1.  It  brciiks  the  heart  of  the  Lord  Jesus  to  sec  thee  depart 
away,  and  go  a-whoring  from  him;  when  a 
desires  that  when  be  is  crossed  of  bis  hopes  in  marriage,  it 
him  sick  and  pine  away  with  grief;  because  he  is  very  e 
for  the  watch ;  so  it  is  here.    E/ek.  vi,  9.     And  therefore  we 
ehall  see  (Mark  viii.  12)  the  Pharisees,  who  had  seen  all  hb 
ivurks,  yet  an  adulterous  generation,  sought  after  a  sign ;  it  is  said 


.  The  Lord  is  s 
former  lewdoeaa,  if  n 
4,)n 


(Arist  Kighed  deeply  id  epirit  for  this  ;  nottiing  grievea  tbe  Lord 
BO  much  as  lliis  :  to  deGpise  any  part  of  bis  will,  or  pooresl  meni' 
ber  of  his,  grieves  him  ;  but  to  despise  himself,  this  much  n 
88  we  ahull  not  find  any  joy  in  Scripture  like  thid,  when  the  Lord 
halh  overcome  the  unkind  heart  of  a  rebellious  einner ;  and 
hence  heaven  and  earth,  and  deserts,  are  commanded  lo  rejoice 
at  this :  devise  lo  grieve  him,  and  you  can  not  do  it  so  much  as 
by  refusing  him. 

'      '  '      o  desirous  of  it,  that  he  will  pass  by  all  thy 
jw  thou  wilt  receive  him  ;  (Jer.  iii.  1,  with 
3t  do  so,  yet  the  Lord  will ;  what,  when  bo  many 
red  more  than  the  Lord,  can  the  jealousy  of  Cbri:>t 
receive  me?  yes,  thai  he  can. 

3.  When  the  Lord  halh  cast  off  a  poor  creature  for  refusing 
him,  yet  then  his  heart  yearns  and  his  soul  longs  for  it  (many 
Umes)  again ;  (Is.  liv.  5,  6,)  the  Lonl  hath  called  thee  as  a  wife 
of  youth  when  refused  ;  i.  e.,  when  God  did  appear  to  them,  to 
refuse  them ;  O,  wonderful  1  that  when  the  soul  hath  refused  the 
Lord,  and  the  Lord  it,  a;id  all  creatures  refuse  to  love  it,  yet 
these  the  Lord  calls  again  ;  and  hence  the  Lord  comes  upon  hia 
people  (Is.  L)  that  complained,  "  God  had  utterly  rejected  them," 
and  all  the  fault  is  in  him  :  no,  their  sins  had  done  it  i  but  then 
he  blames  them,  that  when  he  came  no  man  answered,  etc. 

4.  All  the  anger  of  Christ,  ei^pecinlly  his  greatest  anger,  is 
expressed  against  a  soul  for  want  of  this  being  willmg  to  receive 
him  ;  when  you  say,  How  doth  the  Lord  regard  or  desire  me, 
when  he  lights  against  me  ? 

/V«*.  Is  there  an  evil  not  inflicted,  but  devised  against  thee  ? 
(tu  many  a  one  fears  what  is  not  yet  made  known,)  this  Is  "to 
make  you  return."  Jer.  xviii.  1 1, 

Seeondty.  Are  there  any  sorrows  upon  thy  conscience,  upon 
thy  outward  man,  "  that  God  lakes  all  comfort  from  thee  "  ? 
Hos.  ii.  9,  14,  16. 

Thirdly.  Are  there  any  evils  inflicted  upon  others  in  this  life, 
ecpecinlly  whole  churches,  their  ordinances  broken,  temples  con- 
Bumed,  and  hud  into  dungheaps  ?  It  is  lo  get  thy  good  nilL 
Jer.  iii.  8. 

Fourlhly.  Are  there  any  gone  down  lo  bell,  who  did  once 
flourish  here,  that  you  have  even  seen  the  flames  and  tears  be- 
fore you  of  crying  ghosts  ?  if  so,  then  know  it,  "  it  is  that  ihou 
mighut  draw  near  the  Lord."  Ps.  Ixsiii.  20,  27. 

5.  The  liord  professeth  ihat  he  will  give  the  ehoioest  of  all 
blessings  to  them  tlial  receive  hiin ;  and  this  argues  strong  de- 
sire.   Vt,  Ixxxi.  1 1-13,  "  Honey  out  of  the  rock." 


I 


ft  " 


THE    PARABLE   OF 

1.  Thou  Bhalt  have  hinuieir  taking  infinite  delight  in  thee, 
because  he  will  make  thee  besuliful  with  hia  own  beautjr,  and 
clolbe  Ibee  with  iL  Vs.  xlv,  12, 

2.  All  creatures  shall  be  scrviiDt^  to  thee  throughout  the 
votIiI.  Hos.  ii.  tdt.  As  when  one  is  married,  all  the  Bervanta 
in  the  family  are  to  serve  her  or  him,  bo  here  it  is  in  regard  of 
the  faithful.  O  that  jou  could  hear  the  voice  of  the  Lord  Jesus, 
and  his  earnest  suit  to  jou  herein  !     This  you  see  is  clear. 

There  now  wants  nothing  but  for  you  to  give  your  consent 
unto  him,  and  therefore  this  is  that  which  the  Lord  lays  to  the 
cliarge  of  men.  vii.,  their  breaking  off  the  match  ;  and  so.  (Rev. 
xxii.  17,)  "Whoever  will,  let  him  come  and  take;"  (Prov.  1. 
29,  30.)  "  They  did  not  choose  the  Lord,  nor  would  none  of  the 
Xford's  counsel ;  "  and  this  mode  the  Lord  cast  thctn  off,  so  that 
now  there  is  nothing  but  thy  will :  shall  the  Lord  desire  it,  and 
wilt  not  thou  be  glad  of  it  P  there  is  no  beauty  in  tliee,  why  he 
should  do  this  to  thee  :  there  is  in  him  beauty  and  excellency ; 
O,  shall  not  this  love  win  thee  ?  shall  it  be  another  day  ?  where- 
fore is  all  this  evil  come  upon  such  a  one  ?  had  he  not  means  ? 
had  he  not  offers  ?  But  this  ahull  come  against  thee,  "  You 
would  not,"  0,  you  would  not, 

Section  VII. 

Only  take  these  four  cautions  concerning  your  consent. 

Take  heed  that  your  consent  arise  not  only  from  fear  of  mis- 
ery, for  this  is  forced  consent,  and  is  ever  naught,  and  it  appears 
BO  when  the  misery  is  past ;  many  do  this  in  fears  of  death,  or 
times  of  calamity  ;  0,  then  the  Lord.  IIos.  viii.  1-3  ;  Ps.  Ixxviii. 
34,  35. 

SecoTtdlg.  Take  heed  it  be  not  a  conceit  of  your  own  making 
in  days  of  peace ;  for  that  which  you  make  from  yourselves  you 
will  break  also ;  but  that  it  arise  from  the  sense  of  thine  own 
insufficiency  to  give  consent,  and  the  Lbrd's  almighty  i>owcr  and 
infinite  grace  to  work  it,  and  then  no  powers  of  any  ereaturc 
can  untie  that  knot. 

Many  hearing  of  this.  Will  you  have  Christ  ?  O,  yes,  with  all 
my  heart,  and  force  a  consent  by  their  own  labor  ;  this  is 
naught:  and  hence  Ezek.  xvi.  GO,  61.  The  Lord  will  receive 
that  harlot,  but  not  by  her  covenant;  i.  e.,  which  she  undertook 
in  her  own  name;  no,  the  Lord  must  work  it;  (Jer.  iii.  19,) 
"How  shall  I  do  this  for  ihee  ?  "  etc. ;  (IIos.  ii.  19,)  "l  will  be- 
troth her  :  "  for  no  creature  can  incline  the  heart  to  another  bat 
the  Lord;  there  is  a  natural  antipathy  between  Christ  and  the 


A. k 


THE    TEN    VIEGISS.  525 

soul ;  and  hence  we  see  it  in  many  n  Chrislian  j  ask  him,  Why 
cnn  not  you  love  the  Lord,  nor  cleuve  lo  him  ?  0,  because  I 
know  not  why  ;  I  can  not,  I  hfive  no  heart ;  the  truth  is,  you 
have  hearts  tliat  do  loathe  him  ;  unless  the  Lord  overcome  you, 
you  can  never  submit  indeed  unto  the  Lord. 

Thirdly.  Look  that  your  ransent  be  not  made  according  lo 
your  own  terms  and  conditions  ;  for  look  as  it  is  with  a  woman, 
if  she  shall  say  she  ia  content  lo  love  such  a  man ;  hut  if  she 
keeps  an  open  inn  lo  entertain  all  straagera,  aod  love  all  eoinerg, 
or  if  there  is  one  she  is  in  league  with,  there  can  be  no  mar- 
riage :  Eo,  therefore,  the  conditions  ore  go :  Receive  the  Lord, 
and  give  your  consent  to  love  him  only;  (Pror.  viii.  17,)  "I 
love  them  that  love  me;"  otherwise  the  match  will  never  be 
made;  (Is.  h  1,)  if  you  keep  your  wretched,  unruly,  stubborn 
wills  still,  never  hadst  thou,  or  shall  thou  have  the  Lord.  Let 
thy  sin  tie  never  solittle,  so  close,  as  (it  may  be)  sloth,  it  is  death 
to  pray  ;  it  may  be  it  is  pride  ;  or  whatever  else  it  be,  you  must 
have  your  hearts  first  divorced  from  them,  or  thou  canst  not 
have  ChrisL 

Fuurlhly.  Take  heed,  then,  that  sense  of  want  of  dowry, 
beauty,  portion  in  or  from  yourselves,  doth  not  hinder  you  from 
consent ;  for  the  Lord  requires  no  such  thing  of  you ;  hence 
Mall.  xxii.  4.  All  tilings  are  ready  in  Christ  to  receive  from 
him.  Eph.  V.  25.  It  is  not  for  you  to  make  ready  to  bring  to 
him  ;  only  come  :  and  the  Lord  doth  bring  his  people  to  sense 
of  vilcnesa,  that  they  may  do  thus;  know  that  it  is  his  grace  llutl 
makes  llie  Lord  close  there. 


Section  VHI. 

Now,  will  you  refuse,  and  not  let  the  Lord  have  your  hearts 
this  day? 

Firit.  Is  there  any  thing  in  the  Lord  that  should  keep  thee 
from  consenting?  what  good  is  there  eke  but  in  him?  wliat 
want  of  perfection  there  ?  his  love  is  better  than  life  ;  if  there 
be  any  Ihiny;  in  the  world  that  can  be  belter  to  ihee,  or  do 
greater  things  for  thee,  make  thy  match  ;  but  who  can  pay  thy 
debt*  ?  who  can  fetch  thee  out  of  prison  ?  who  can  put  beaulj 
on  thee  ?  who  ever  did  thee  good  hut  the  Lord  ?  therefore  there 
is  none  like  him  ;  he  will  clothe  thee,  possess  thee,  etc. 

Secoiidlj),  Is  there  any  thing  in  thyself  that  keeps  ihee  from 
consenting?  host  thou  no  need  of  him,  or  consenting  to  him  ? 
you  may,  it  is  true,  have  other  creatures  lo  adorn  you  !  us  they, 
(Ezct.  xvi.  37,  38.)  "  But  the  Lord  will  gailier  your  lovers 


TlIK  rAliABI.E   OP 


H        £26 

^H  tt^ther,  and  give  jou  binod  and  fury  in  bis  jealousy ; "  T  mean, 

^M  wlieii  llie  Lord  sliiill  come  at  this  daj,  to  embrace,  comforl,  glo- 

^P  rify  others  ;  thou  shnlt  not  have  a  smile  from  him  ;  O,  men  now 

^  despise  tlie  Lord,  and  his  grace  and  patience ;  tell  them  of  a 

match  with  the  Son  of  God,  tliey  regard  it  not,  no  more  than  a 

tale  that  is  told ;  well,  the  Lord  will  bring  you  into  horrors, 

wherein  you  shall  pme  and  be  glad  of  thia  before  you  die,  even 

one  glimpse  of  his  love. 

LPost  lenehrru  lucem  spent. 
AfWr  my  sickneas,  Decem]}eE-12il639. 


CHAPTER   XVni. 

8H0WS  THAT  CaBIBT  WtLI.  MOT  TARKY  WHEH  ONCE  HIS  TIME  IS 
COME,  AND  TUE  FOLLV  OF  SUCH  WHOSE  WORK  IS  THEN  TO  DOj 
AND  THAT  TUE  BLESHEUNli^S  OF  SAINTS  CONSISTS  IN  imiSllI- 

ate  communion  with  chbist. 

Section  L 

■^HE  coming  of  Christ,  we  have  heard,  is  set  forth  first  frani'. 
the  time  of  it,  vii.,  just  then  when  the  foolish  went  to  btm  i 
Could  not  the  Lord,  so  patient  and  long-suffering,  tarry  a  litus 
while  longer  for  them  ?  especially  seeing  ihey  went  not  about 
luiy  sinful  work,  but  were  using  the  means  to  get  that  graoA' 
now,  whiuli  their  vessels  were  empty  of  before  ?  No,  but  tha 
I^ord  deals  with  all  men,  especially  that  live  under  the  meam^ 
as  he  did  with  these  foolish  virgins. 

Oherv.  That  as  God  is  long-suffering  towards  men,  whik 
through  ignorance  of  their  spiritual  wanis  and  securi^  of  heart 
they  have  no  heart  to  use  the  means  for  supply.  So  if  onoe 
his  lime  of  forbearance  be  slept  out,  he  will  not  tarry  one  mo- 
ment longer,  even  when  men  are  most  diligent  in  the  use  of 
means  for  spiritual  supplies ;  when  Christ  hath  a  heart  to  help, 
many  people  have  none  either  to  see  their  wants,  or  seek  for 
help ;  when  men  have  hearts  thus  to  do,  then  Christ  bath  none, 
because  his  time  of  tarrying  is  out;  when  men  are  worst  and 
most  secure,  Christ's  door  is  o|«n  to  them  many  times;  when 
men  arc  best  and  indeed  awakened,  Christ's  heart  and  door  is 
shut  against  them,  as  it  waa  here ;  for  what  are  the  beat  en- 
deavors of  foolish  virgins  P  wliat  excellency  is  there  ii 
that  the  Lord  of  glory  should  slay  their  leisure,  atler  long  nt 
lect  of  himself,  and  loss  of  precious  lime? 


THE  TEN    VIKOINS. 


Section  IL 
Uie.  Be  sure  you  sleep  not  out  the  day  time  of  grace :  espe- 
cially you, — 

1.  Thut  know  you  want  oil  in  your  vessels,  and  grace  lo  your 
hciirts,  and  mercy  to  your  souls,  and  think,  I  would  not  die  yet 
for  a  world. 

2.  You  that,  being  aalecp  wiih  these  foolish  virgins,  drenm 
you  are  rich  and  want  nothing,  and  would  be  half  offended  with 
thvta  that  ihould  tell  you  to  your  face,  or  but  think  in  Ihcir 
Iie4tr[s,  that  you  have  no  grace,  when  indeed  you  are  poor,  and 
empty,  and  naked.  Take  heed  that  you  give  not  that  answer 
to  time  that  tarries  for  you,  and  unto  Ctirist  that  waits  upon  you, 
as  Felis  to  Paul,  "  when  bis  heart  trembled  to  hear  of  judgment 
to  come  ;  I  will  speak  with  jou  at  a  more  convenient  season  ; " 
the  Lord  hath  not  left  churches  williout  the  examples  of  tho 
terror  of  Cliriat's  patience  in  kind,  who  upon  their  beds  of  dis- 
tress have  lamented  before  men,  O,  my  time  is  out;  call  timo 
again,  call  time  again  ;  and  who  have  besought  it  of  God  with 
learfl,  as  he  did  the  blessing,  and  cried  out,  What,  Lord !  wilt 
thou  not  give  me  one  hour,  one  day  more  ?  and  so,  like  men 
sinking,  have  cntchcd  bold  on  any  thing  to  save  Ihtrm,  while 
otliera  have  stood  upon  the  shore  Umcnttng  of  lliem,  The  Lord 
be  mcreiful  to  them  :  this  may  be  your  case,  that  neither  your 
tears  nor  blood  can  purchase  a  moment's  time- 
Look  to  it  that  your  vessel  be  not  found  empty  at  the  comingl 

iif  the  Lord:  it  is  a  dying  time  in  this  country,  and  tlie  Lonll  '' 
liath  taken  away  some,  and  those  that  were  ready  are  gone  iu  1 
to  the  marriuge.  Consider  of  ilj  that  failli,  that  gnwe  wliichj 
you  tiiink  you  have  now.  may  prove  hut  chaff  and  stubble  whtin 
it  comes  to  be  tried  in  the  fire  of  the  Lord's  coming ;  the  best 
tnun  will  find  all  htile  enough  ;  then  be  sure  you  miss  not  of  it 
now.  Do  not  tliink,  I  will  pray,  and  seek  then,  and  I  hope  to 
find,  though  thou 'art  secure  now  ;  think  of  this  point.  When  did 
Christ  come  and  shut  Ilie  door,  but  when  tlic  virgins  went  out 
to  buy  ?  bill  woe,  woe  to  thy  dead  heart :  some  here  present 
shall  seek  Christ,  and  not  find  him,  but  shall  die  in  their  sins ; 
till  arrows  are  in  your  hearts,  you  will  not  cry. 

Section  IIL 

Obnerv.  2.  That  after  long  profession  of  godliness,  it  ia  a 
piece  of  foolishness  to  have  any  thing  ih'.'n  to  do  but  to  die^  and 
BO  give  welcome  to  the  Lord  Jesus.     These  virgins,  when  they 


were  lo  "die,  were  then  to  buy ;  when  they  were  to  receiTe 
Chrisi,  were  iben  to  seek  for  oil  in  their  Tessels,  that  so  ihey 
might  be  ready  to  recciTC  Christ;  but  of  itiis  hereafter. 

tie  1.  0.  tiieir  sad  condition  thai  hove  (01  to  seek  yet! 

Use  2,  Be  not  ever  seeking,  never  finding ;  but  bo  seeking', 
as  thai  when  you  die,  you  may  say,  "  Come,  Lord,  I  am  ready ! " 

Sectios  IV. 

Secondly.  This  coming  of  Christ  is  set  forth  from  the  differ- 
ent entertainment  of  the  Tirginii,  and  Christ's  different  eairiage 
towards  them. 

1.  For  his  entertainment  to  the  wise  virgins  ;  that  is  set  down 
to  be  an  entering  or  admittance  into  marriage,  fellowship,  com- 
munion, and  joy  with  the  Lord  Jesus  ;  which  is  amplified,  — 

First.  From  the  antecedent  (not  cause)  of  it;  and  that  is  their 

Sfrondly.  The  consequent  of  this  their  commnmon,  the  door 

That  the  lost  end  and  full  blessedness  of  all  the  elect  es- 
poused here  lo  Christ,  ii  consists  in  immediate  communion  with 
Joius  Christ  alone. 

What  becomes  of  these  wise  vir^ns  ?  they  enter  into  near 
eommunion  and  fellowship  with  the  bridegroom  Jesus  Chrisi. 
What  becomes  of  the  souls  of  all  the  elect  when  they  are  sepa- 
rated fi'om  the  body,  and  from  this  world  ?  the  spirit  returns  to 
God  that  gave  it;  so  the  soul  returns  to  Christ  that  bought  it. 
Wlien  this  world  shall  be  burnt  up,  what  will  become  ot'  the 
souls  and  bodies  of  the  elect,  when  there  shall  be  no  more  sun 
lo  shine,  nor  kingdom  to  rule,  nor  creatures  lo  comfort?  ihey 
shall  ascend  from  the  clouds  up  into  tlie  marriage  chamber  of 
the  Son  of  God,  and  be  forever  with  the  Lord,  and  the  Lord 
alone  ;  and  this  is  their  blessedness,  etc.  Blessedness,  yea,  the 
last  and  only  blessedness,  even  of  heaven  itself. 

John  xvii.  23,  There  are  variety  of  creatures  here,  and  in 
every  one  tliere  is  dropped  some  sweet ;  "  but  the  Lord's  end  is 
to  make  his  people  perfect  in  one  ; "  how  is  that  ?  God  in  Christ 
communicnicd  all  his  goodness  to  his  Son,  and  so  living  in  him, 
then  Christ  communicates  all  his  own  and  Father's  love  and 
goodness  unto  them,  and  so  lives  in  them,  and  now  they  are  in 
him,  and  so  "made  perfect  in  one;"  as  those  that  aro  thirsty 
for  A  time,  are  refreshed  with  some  drops,  or  waters  running  in 
their  ehaunels ;  at  last  they  come  to  the  well-head,  where  they 
partake  of  all  together. 


THE   TEN   VIRGINS.  529 

1  Thess.  V.  10,  "This  is  the  end  of  Christ's  death,  that  we 
might  live  together  with  him ; "  not  live  only  from  him,  but  "  live 
with  him,"  and  together  "  with  him ;  *'  in  beginnings  here,  here- 
after fuUj, 

Section  V. 

Reason  1.  Because  Grod  the  Father  hath  laid  up  all  his  glorjr 
most  abundantly  in  Christ  Col.  ii.  3,  "  Treasures  of  wisdom ;  '* 
it  shines  in  the  face  of  Christ  2  Cor.  iv.  5,  6,  And  all  our  glory 
also.  Luke  ii.  32,  Glory  of  his  people  Israel.  Ps.  xxix.  19,  ^  In 
his  temple  he  uttereth  all  his  glory ; "  in  the  world,  there  it 
sparkles  in  every  creature,  and  the  heavens  declare  it ;  but  there 
is  but  some,  and  that  common  to  all  tongues  and  languages  ;  but 
in  this  temple,  the  Lord  Jesus  especially,  there  all  the  Father's 
glory  is  uttered,  and  himself  doth  utter  it  Treasures  are  such 
things  where  there  are  — 

1.  Precious  things. 

2.  Abundance  of  them. 

3.  Hidden,  not  open  to  all. 

4.  They  are  sure  and  safe  there,  for  their  owners  to  take  and 
enrich  themselves  withal ;  so  it  is  in  Christ,  there  is,  first,  precious 
things  ;  all  God's  preciousness,  and  all  our  precious  things  ;  our 
life,  our  j)eace,  our  joy,  our  strength,  etc. ;  and  secondly,  abun- 
dance of  them  ;  thirdly,  hid  from  the  world,  and  unknown  in  part 
to  the  saints;  fourthly,  but  sure  there  for  their  owners,  and 
Christ  is  the  treasure  of  all  these  treasures,  which  are  as  infinite 
as  Grod  himself  is ;  now,  if  all  our  glory,  and  the  glory  of  God,  be 
in  Christ,  then  as  privation  of,  and  separation  from,  this  glory  is 
the  last  and  only  misery,  so  conjunction  to,  and  communion  with, 
and  fruition  of,  this  glory  must  be  the  last  and  great  happiness 
of  the  elect.  I  would  convince  any  carnal  heart  by  this  argu- 
ment :  Didst  thou  ever  find  any  comfort  from  any  creature  ?  that 
comfort  is  not  from  it,  but  from  the  Lord  by  it ;  for  creatures 
are  but  as  cold  water,  all  their  warmth  is  from  the  fire  ;  now, 
there  is  but  a  little  of  the  sweetness  of  God,  because  creatures 
cAii  hold  but  little,  it  is  so  narrow  a  vessel ;  but  in  the  Lord 
Jesus  all  the  goodness  of  God  is  gathered  together  there,  which 
is  scattered  in  several  creatures  here  ;  nay,  not  finite,  but  infinite 
goodness  and  glory  ;  therefore  this  is  our  blessedness. 

Reason  2.  In  regard  of  God  the  Father's  exceeding  great  love, 
and  the  purpose  of  God  to  manifest  it  to  the  sons  of  men  ;  this  is 
the  nature  of  love :  when  one  is  in  a  blessed  condition  himself, 
he  will  labor  to  bring  those  it  loves  to  that  condition  ;  now,  the 
blessedness  of  God  lies  in  fellowship  with  his  Son.  Prov.  viii.  30 
VOL.  II.  45 


I 


SSO  Tilt:   l-ARABLE   OF 

Now,  God  the  Falhcr  loves  ihem  dearly,  and  would  have  all  (be 
vorld  tu  knoiT  ibat  he  dolh  no.  aiid  hence  brings  thent  at  last 
inio  the  same  fellowship  wilh  himself  in  his  Son.  (John  svii.  33,) 
"That  the  world  may  know  thou  hast  loved  me;"  the  Father, 
out  of  his  inliniie  love,  eommuaicates  himself  to  Christ,  and  his 
fellowship  is  with  the  Father  ;  all  know  this  is  a  dear  lore ;  in 
the  mean  while  love  to  his  saints  is  unknown;  they  and  the 
wicked  share  all  alike  ;  and  the  saints  have  the  least  portion  and 
worst  part  many  times,  ho  that  men  am  not  see  by  any  outward 
thing  any  more  love  to  them  tlian  unto  others ;  the  time  will 
come  that  they  shall  be  made  perfect  in  one,  as  near  the  Lord  as 
can  he,  that  the  world  may  know  this  love,  etc. 

When  Absalom  had  slain  his  brother,  and  fled  from  his  father, 
it  is  said,  (2  Sam.  xiii.  39,)  "  that  the  soul  of  David  longed,  or 
was  consumed  to  go  forth  to  him  ; "  David  might  have  said,  I 
will  never  look  after  him  more  ;  so  might  the  Lord  have  said  lo 
us  i  or  if  he  loved,  he  might  never  have  manifested  it,  (as  Da- 
vid ;)  but  ihc  Lord  must  show  his  love,  etc 

Season  3.  Because  this  is  the  end  of  all  the  prayers  and  en 
deavors,  and  all  the  workings  of  tlie  saints  in  this  world.  Sup- 
pose all  glory  be  in  Christ ;  let  a  thing  be  never  so  good,  but  if 
a  man  hath  no  desires  after  it.  hath  no  mind  to  it,  it  would  not 
be  blessedness  to  him ;  but  this  is  the  end  of  all  the  prayers, 
duties  of  the  saints,  if  at  last  "  they  may  be  ynth  the  Lord," 
(Phil.  iii.  6,  9  ;  John  iv.  14,)  "  He  shall  never  thirst ;  their  de- 
SH-cs  are  taken  off  from  other  things  ; "  but  only  their  hearts  are 
to  (his.  If  there  be  any  pillow  the  Lord  lets  them  sleep  upoa 
in  this  world,  thoy  shall  And  it  hard  at  last,  and  arise  with  a 
king's  bend  and  heart,  and  say,  0,  here  is  not  my  rest ;  the  bert 
entertainment  this  world  can  give  bath  ever  somewhat  mixed 
with  it  dial  makes  the  people  of  God  say,  "  O  that  I  might  btt  . 
with  the  Lord  ! " 

.Section  VL 

Quest.  .Shall  not  Uie  happiness  of  the  swuts  partly  lie  in  f 
lowship  wilh  the  saints? 

Atts.  I.  True;  hut  this  is  but  a  conscquentJaJhe  former ;    . 
separation  from  God  is  the  substance  orinisery  itTh'en',  but  olhef  I 
tilings  follow  upon  it,  viz.,  commuuion  wilh  reprobates  and  d< 
BO  here  we  have  flrst  communion  with  Christ ;  here  is  the 
stance  of  our  blessedness ;  then  this  is  acddental,  and  To 
upon  that,  vh.,  the  commuuion  with  the  saints,  which  is  excee 
ing  sweet. 

2.  That  good  we  shall  have  in  communion  with  saints   i 


THE   TEN   VtRGIKS. 

shiill  be  iidmired  ii 

EaJDls  and  angcb ;  it  is  the  light  of  the  aun  Ib&t  ehinea  in  the 

stars,  and  thej  shall  do  nothing  but  set  out  the  praises  of  ChrisL 

Qiitit,  But  what  blessedness  is  there  in  (his,  eeeing  it  is  in 
one  thing  onljr  ?  when  a  man  is  siek  or  poor,  can  grace  refresh 
him  ?  can  he  live  by  that  ?  (thus  many  curnal  hearts  think.) 

Am.  1.  The  Lord  shall  then  take  away  all  Seshlj  appetites 
or  desires  ;  for  then  our  bodies  shall  be  spiritual  bodies  ;  in  this 
life  somelimcB  God  takes  away  the  eComaeb,  when  be  lakes  away 
food.     Christ  forgot  his  weariness,  because  he  had  other  bread 

2.  It  is  therefore  blessedness,  because  it  is  in  one ;  there  is, — 
Fi'ril.  Troable  in  seeking  and  fetching  our  eumfort  out  of 
many  tliiiiga. 

2.  Unsatisfiedness,  because  one  thing  can  give  no  more  dum 
it  hath ;  now  all  things  ia  this  thing  are  there  together ;  the 
sweet  of  all  creatures,  oil  ordinances,  nay,  variety  of  unknown 
mercies,  (Frov.  viii.  21,)  shall  center  here  in  Christ  Jesus. 

Section  \'TI, 

Uie  I.  Of  marvelous  eonsolntion  lo  the  saints  of  God.  Now 
you  have  many  wants,  many  sorrows,  many  Icmptalions,  many 
sins,  many  cores  and  fears  of  livelihood  ;  but  the  time  wilt 
shortly  come  when  you  shall  be  with  the  Lord,  alone  in  com- 
munion with  hint,  and  ao  out  of  the  crowd  and  press  of  troubles, 
and  temptations,  and  sins,  and  evils  in  this  world ;  that  as  he 
himself  is  above  all  these,  40  shall  yon.  John  xiv.  1-3.  Tlieir 
hearts  were  grieved  for  the  loss  of  Christ.  "  I  will  come  to 
you,  and  take  you  to  myself,  that  where  I  am,  there  jou  may  be 
also  :"  sometimes  outward  losses  and  fears  trouble  thee  ;  some- 
times absence  of  Christ  from  thee  troubles  thee  :  hear  what  lite 
Lord  saith,  "  Let  not  your  hearts  be  troubled  j  for  the  Lord  will 
tuke  you  to  himself  again."  John  xvi.  22.  Christ  tells  them, 
**  1  will  see  you  again,  and  your  hearts  shall  rejoice  ;"  what  if 
be  had  said,  I  will  come  down  from  heaven  to  you  again  ?  1  tell 
you,  the  Lord  will  do  so  to  you,  but  that  he  is  in  a  better  place 
preparing  it  for  you,  and  doing  Iteller  things  for  you ;  but  he 
sees  you  for  the  present,  and  you  shiUl  lie  with  him  at  lost. 

The  apostle  prays  that  iJiey  might  know  "  what  is  the  inherit- 
ance of  the  sainis ;"  so  I  desire  of  ilie  Lord  for  you,  that  you 
may  know  what  it  is  to  have  communion  with  Christ  alone;  O, 
see  your  blessedness,  etc. 


Section  VHI. 

it  shell  be  by  si(i;Lt.-UPt  chiefly  hj  faitb, 
as  it  is  it)  this  world.  Many  go  many  milea  to  Che  supposed 
eepulcher  of  Christ,  and  account  their  time,  though  eupe^ 
stiliouslj,  yet  happily  spent.  O,  but  wliat  will  it  be  to  eec 
LorU  himaeir,  not  as  he  was  here  in  his  abasement,  but  i: 
his  glory,  brighter  than  ten  thousand  suns  1  now  we  see  (1  Cor-, 
xiii.)  "  as  in  a  glass,"  where  we  see  tlie  glory  of  God  in  the  ■ 
fnce  of  Christ ;  but  then  we  shall  know  as  we  are  known  ;  as  • 
child  knows  not  the  father,  but  at  ripe  years  it  doth ;  but  m 
Philip  said  to  Nathanael,  who  said,  "  Can  any  good  come  out  of 
Kazareth  ?  "  so  can  any  such  mercy  come  from  heaven  ?  come 
and  see  him  of  whom  all  the  prophets  have  spoken ;  so  thea 
the  Father  and  Spirit,  and  saints  and  angels,  will  say,  0,  come  in 
and  see  him  of  whom  all  the  prophets  have  written  ;  come  and 
behold  him  that  hath  sbed  his  dearest  blood  for  thee,  that  hath 
taken  thought  and  cjire  for  tUee  night  and  day ;  that  hath  beeo 
all  thy  life  interceding  for  tliee ;  (Bev.  xxii.  4,)  "  There  yon 
Eball  see  his  face." 

2.  This  communion  it  shall  be  spiritual  and  inward  with  ths 
soul  and  conscience.  Suppose  the  soul  should  he  with  Christ, 
and  not  have  spiritual  communion  with  him,  what  were  ii 
better  ?  an  many  hod  when  Christ  was  here  in  thia  world,  that 
ate  and  drank  in  hia  presence,  and  yet  are  now  shut  out.  0^ 
no  !  the  glory,  beauty,  goodness  of  Christ  is  not  to  be  seen  with 
bodily  eyes,  nor  tasted,  nor  Landled  with  our  carcasses ;  and 
hence  angels,  though  in  heaven  with  Christ's  person,  yet  look  to ' 
the  gospel,  to  hear,  sec,  and  enjoy  the  spiritual  excellencies  of 
the  Lord ;  hence  Simeon,  when  lie  had  Christ  in  his  arm^  yet 
now  desires  to  depart,  because  he  should  then  (»ine  near  hint 
into  liis  spiritual  communion.  O,  this  the  soul  shall  Imve.  inward 
light,  love,  peace,  etc  :  it  is  Christ's  great  love  to  live  with  tbs 
loul ;  but  so  to  live  with  thcni  that  are  his  own,  as  to  live  in 
them.  O,  this  is  exceeding  love,  for  Christ  to  live  iu  one  that 
was  a  dunghill.  It  eomfuried  the  disciples  when  he  went  away; 
"  I  will  send  you  the  Comforter:"  O,  but  what  a  blcssedneat  i 
will  tills  be,  to  be  with  him,  ard  the  Comforter  in  us  also  I 

3.  It  shall  be  a  full  and  perfect  communion,  communicatit^ 
himself  out  to  the  utmost  extejit  of  the  capacities  of  his  people  m 
for  here  we  have  spiritual  communion,  but  we  see  hut  little,  and' 
know  little,  and  i-eceive  but  little,  the  first  fruits  and  tasti 
what  we  shall  drink:  but  there  fully;  (2  Thc'^".  i.  !>,)  "  They- 
sliall  be  separate  from  the  Lord  and  glory  of  his  power,"  i. 


TOE   TEN    VUltil.NS, 


533 


an  muelv  as  ever  the  Lord  is  able  to  fill  or  load  the  soul  witbal  j 
&  erown  of  glory  as  weiglily  as  ever  il  eaa  bear,  it  wraps  up  the 
lienrt  sometimes ;  the  soul  lies  down  coafoundcd  before  the  Lord ; 
O  that  ever  the  Lord  gbould  here  look  upon  such  a  one  so  vile  ! 
miith  more  then  shall  there  he  wonderment ;  he  will  set  open 
all  his  treasury  ;  "  O,  come,  take  thy  fill  of  love  !  "  there  he  shall 
pour  out  all  his  heart,  etc. 

4.  It  shall  be  an  exceeding  familiar  communion.  When  Christ 
wa«  here  on  the  earth,  we  know  how  familiar  he  waR  with  bia 
poor  disciples  ;  how  one  leaned  on  Itis  breast,  could  come  to  him, 
sjieak  to  him,  etc. :  (O  brethren !)  much  more  shall  it  be  then  ; 
(■lohn  xxi.  17,)  "  Touch  me  not :  I  am  not  ascended  ; "  as  if  he 
shonld  say,  O,  tlien  there  shall  be  sweet  embrucings,  as  Joseph, 
"  that  wept  over  the  neck  of  Benjamiu,"  O,  the  spiritual  em- 
bracingfi  there  1  the  Jxird  and  Christ  will  say,  "  I  love  thee 
dearly." 

^.  It  shall  be  an  everlasting,  uninterrupted  communion.  We 
have  here  communion  with  other  creatures,  but  they  as  passen- 
gers will  leave  ua ;  we  have  alao  communion  with  Christ,  but  it 
is  interrupted,  many  clouds  come  between  us  and  him ;  but  then 
it  shall  be  everlasting,  without  any  interruption.  1  Thess.  iv.  ult., 
"  We  aliall  ever  bo  with  Uie  Lord;"  hence  comes  comfort :  in- 
finite is  the  glory  of  the  Lord ;  we  can  not  see  it  nor  enjoy  it  in 
n  short  time ;  we  have  no  leisure  here,  nor  time  enough  to  seo 
il  t  hence  we  shall  be  to  all  eternity  beholding  and  enjoying  of  it. 

B.  A  joyful  and  mast  sweet  communion,  (Ps.  xvi.  uU.,)  "  fill- 
ing the  henrt  with  unspeakal>le  peace  i  believing  ye  rejoice  with 
joy  full  of  glory  ;"  much  more  than  feeling.  And  three  things 
make  it  so. 

Section    IS. 

Firtl.  Il  will  be  after  many  troubles,  labors,  and  confiicla  here 
in  this  world ;  there  is  not  a  goodly  heart  but  hiith  his  biinlen, 
if  not  of  misery,  yet  of  sin  ;  if  not  from  fie^h  and  blood,  ynt 
from  bell :  and  he  tears  also  (it  may  l>o)  that  he  shall  never 
come  to  heaven;  now  whence  this  conimuniuii  must  be  the  moru 
jovfni.  as  Jacob  thought  that  he  should  never  see  Joseph,  and  as 
(Is.  i£.  2,3)  "those  that  divide  the  spoils,  and  reap  the  harvest ; 
then  there  shall  be  an  answer  lo  all  thy  double,"  etc. 

Steondlg.  It  will  be  thud  because  ibis  communion  shall  be 
chicfiy  in  sucking  out  the  sweet  of  nil  God's  love,  past,  present, 
and  to  come.  Eph.  iv.  9 ;  Ps,  xxiv.  26.  Love  from  a  friend  is 
sweet,  but  from  a  God  sweeter ;  il  doih  us  good  to  think  uf  their 
love,  their  honor,  and  respect  to  us,  much  more  ilic  Lurd'ii:  0, 


534  THR    PAIiABLR    OF 

lUia  "  will  like  wine  clicer  the  liearl,"  ihat  as  the  damne>]  shall 
Eiick  tlie  fierce  wratli  of  God,  O,  it  shall  stiog  them;  so  lhi> 
«  contra,  we  shall  see  all  his  bowels  open. 

Thirdly.  "  The  Lord  Christ  himself  shall  rejoice  over  the  soul, 
nnd  so  all  saints  with  hiiu."  Luke  x..  21.  And  the  soul  shall  see 
this,  and  all  saints  rejoice  in  its  oommunion.  O,  ciwsider  this, 
and  comfort  your  hearts  with  this,  all  ye  {>eo]ile  of  the  Lord! 
I  only  say  as  Joseph,  dying,  "  God  will  surely  visit  you  when  I 
am  dead,"  Gen.  alt,  24.  So  wheo  thou  art  dying,  the  LonI  will 
surely  visit  ihee  with  his  presence,  and  you  shall  surely  be  with 
him.  Tou  have  been  praying  for  this  and  hearing,  and  now  and 
tlien  you  laste  a  little,  but  tliink  it  ia  too  good  to  be  true :  yet  if 
Christ  be  blessed,  thou  shall  at  last,  (hou  shalt  not  miss  (though 
thou  find  but  little  of  him  here,  and  walk  in  the  dark)  of  being 
with  him  forever ;  God  hides  his  face  from  some  of  you,  and  you 
mouni,  though  the  world  rcjoicelh ;  but  happy  art  thou,  for  "  thy 
mourning  shall  be  turned  into  joy." 

Section   X. 

Ute  2.  To  mourn  for  our  alrangenesa  now  to  Jesus  ChriBt, 
our  ilislimees  from  tlic  Lord  Jesus ;  may  not  the  Lord  take  i^ 
that  speech  as  to  Philip,  "  Have  I  been  so  long  with  ihee,  ana. 
hast  thou  not  known  me?"    So  hath  Christ  been  so  long 
thee,  and  shall  thou  be  forever  with  him,  and  yet  dost  not  know 


;ver  conjoined  with  a  i 


i  alas !  ng- 


him 

Tliere  are  five  things  that  i 
communion  with  Christ. 

Ftrtt.  KnoH'ledge  of  him  ;  alas  !  how  liitle  do  w 
the  Lord ! 

Secandlg.  Persuasion  of  his  love  and  faJthfulnc 
have  Utile  assurance  of  him.  Pe.  ix. 

Thirdly.  Love  lo  his  fellowship  ;  and  tlie  more  in  it  the  sodi 
is,  the  more  desirous  it  is  of  it :  0,  but  the  weariness  of  beii^ 
with  him  ihat  we  have  I  no  olleiier  are  we  with  hiin  now  ihaA 
needs  must,  but  hereafter  it  shall  be  otherwise. 

FourtAlg.  Likeness  to  him  in  his  virtues,  as  Moses  OOmM 
shining  down;  a  man  imitates  them  whose  fellowship  he  loves  ii 
all  their  imilable  excellencies.  Alas  I  bow  unlike  to  him  noil 
are  we,  to  what  shall  be  ! 

Fijihly.  A  daily  opening  of  and  bemoaning  daily  evib  to  lun) 
O,  it  easelh  the  heart ;  if  a  man  is  gone  from  his  friend,  y« 
troubles  will  fetch  him  in  again;  but  we  pour  not  out  our  Boot 
thus  to  him ;  hence  he  pours  not  out  his  blood  into  our  souls  M 


THE  TEN    VIIIOTNS.  535 

heal  us  ;  0,  may  we  not  take  up  that  complaint  of  Agur,  (Proy. 
XXX.,)  that  '*  we  are  more  foolisli  than  any  man  "  ?  speaking  of 
Christ ;  O,  therefore,  mourn  for  it ;  "  David,  when  God  hid  his 
face  for  a  little  time,  was  troubled.*' 

It  was  the  complaint  of  the  prophet  of  evil  men,  "  that  in  their 
eyes  he  was  rejected  and  despised,  and  we  hide  our  faces  from 
him."  Let  the  world  do  so,  will  you  do  so  also  ?.  it  should  not 
trouble  so  much  that  he  hides  his  face  from  you,  as  that  you 
have  from  him. 

When  David  turned  aside  to  Bathsheba,  the  prophet  comes 
and  tells  him,  "  I  anointed  thee  king,  and  delivered  thee  out  of 
the  hands  of  Saul,  and  gave  thee  thy  master's  wives,  and  more 
also ;  now,  wherefore  hast  thou  despised  the  Lord  ?  the  sword 
shall  not  depart ; "  O,  (saith  he,)  '^  I  have  sinned  against  the 
Lord ; "  so  say  I  to  you :  if  the  Lord  had  never  made  known 
himself  to  thee,  it  had  been  another  matter ;  but  '^  the  Lord  hath 
delivered  thy  soul  from  hell,  thy  eyes  from  tears ; "  the  Lord 
hath  anointed  thee  to  partake  of  the  glory  of  Christ,  the  Lord 
hath  given  himself  to  thee,  and  saith.  Suck  my  blood,  take  my 
life,  and  morb  I  would  have  given ;  and  hast  thou  looked  after 
Bathsheba,  other  lovers,  and  "  despise  the  Lord  "  ?  O,  say,  "  I 
have  sinned,"  and  mourn  for  it.  2  Sam.  xii.  9. 

There  are  two  evib  in  this :  1.  *^  Forsaking  thy  own  good, 
nay,  blessedness,"  (Jonah  ii.  8,)  own  mercies. 

2.  ^  It  is  despising  the  Lord  and  his  fellowship  for  other  things," 
base  things ;  that  whereas  you  shall  be  forever  beholding  of  him 
hi*r(*:ifter,  yet  you  should  proclaim  him  not  to  be  worth  looking 
on  now. 

Object,  But  I  would  have  fellowship  with  the  Lord,  and  he 
w^ill  not. 

Am,  First,  Never  did  any  desire  thy  fellowship  so  much  as 
the  Lord  when  he  wants  it. 

Secondly.  Not  love  it,  and  glad  of  it  when  he  had  it. 

Thirdly,  Nor  mourn  and  lament  more  when  he  wants  it,  as 
Jcr.  ii.  2,  5.     Grod  pleads  for  it. 

Fourthly.  He  calls  to  the  heavens.  Jer.  ii.  10, 11,  "  Did  ever 
nation  deal  thus  with  idols  ! "  If  this  will  not  break  thine  heart 
for  strangeness,  I  know  not  what  will  do  it :  it  is  your  sin  that 
breaks  off  communion,  not  the  Lord's  unwillingness. 


Section  XI. 

Use  3.  Hence  see  the  great  worth  and  excellency  of  Jesus 
Christ ;  and  learn  hence  to  esteem  aright  of  him ;  there  is  no 


^M  $66 


1  the  fniilion  of  all  the  creatarcs  together ;  good 
tbere  is,  but  not  blesseilness ;  or  if  there  were,  yet  it  lies  in 
many  things;   no  (lae  thing,  nor  twenty  blessings,  can   make 

»  blessed ;  and  it  is  but  a  broken  blessednesa  in  divers  pieces ;  or 
if  there  were  a  kind  of  blessedness  to  be  found  in  one,  jet  it  is 
not  a  lasting  blessedness,  it  is  so  but  for  a  lime,  and  so  the  losj 
of  it  at  last  will  trouble  as  toore  than  the  having  of  it  for  a  time. 
But  as  he  soilh,  "In  him  is  light,  and  no  darkness;"  blessed- 
ness, and  no  misery ;  peace,  and  no  trouble;  fullness,  aud  no  want; 
beauty,  glory,  and  no  blemish ;  lii'e,  and  iio  doath ;  pure,  dear, 
iniinile  love,  and  no  anger;  and  it  is  iu  him  alone  ;  (Ps.  cxiviii. 
ri3,)  "His  name  alone  is  excellent;"  all  our  glory  and  the  glory 
of  God  also  is  met  together  in  him,  all  things  in  one  tiling; 
wluiiever  good  there  is  in  other  things,  it  is  borrowed  from  liim ; 
base,  beggarly  things ;  but  the  fullness  and  plenty  of  Ml  ia  in 
■^-  the  Lord,  so  that  we  shall  not  need  to  cumber  ourselves  about 
unnecessary  things  ;  we  need  not  a  candle  when  the  GUU  shines : 
and  our  last  blessedness  is  here ;  when  every  thing  eUe  will 
make  them  wings  to  hasten  from  us,  this  will  twntinue  and  lafi : 
when  all  our  vessels  we  are  tossed  in  here  are  suirit,  and  where 
our  entertainment  halh  been  very  good,  yet  llie  sltore  sinks  not, 
\it  is  above  ore r whelm! ngs,  here  alone  we  are  saft.'. 

However,  the  world  sees  not  this,  because  their  blessedness 
lies  in  preserving  themselves  by  creatures,  from  feeling  that 
misery  which  lies  upon  them  now,  as  alao  because  they  eholl 
never  share  in  it,  yet  tlie  saints  have  been  exceedingly  taken 
with  this,  that  "  David  accounted  them  blessed  that  might  dwell 
in  his  courta  "  in  this  world ;  Solomon  was  blessed  that  might 
but  wait  at  wisdom's  gates,  and  so  be  ready  to  be  niceived  when 
.  they  be  opened :  "  Abraham  rejoiced  tu  see  Christ's  day  afar 
ot)';  Moaes  esteemed  the  reproach  of  Christ  gtvat  riches;"  what 
did  he  then  esteem  of  the  presence  nf  Christ  here  1  but  what  in 
glory ! 

Think  of  tliis,  yon  that  say  you  can  not  find  in  your  hearts  to 
esleem  of  the  Lord  Jesus ;  especially  let  him  be  precious  to  yon, 
you  cs]Mused  of  the  Lord ;  for  others  may  say  he  is  precious, 
but  I  shall  never  enter  into  this  rellowstiip.  No,  no,  but  you  shall ; 
but  he  will  take  you  to  fellowship  with  himself:  it  was  a  great 

I  favor  to  Moses.  (Kxod.  x^v.  1,  2,)  when  others  might  come  to- 
ward tlie  Lord,  yet  Moses  alone  might  only  t-ome  near ;  *'  and 
he  was  in  the  mount  alone  with  (Jod  ; "  so  that  the  I^rd  should 
let  others  come  lownnl  him ;  but  tliat  you  alone,  above  many 
thousands  in  the  world,  may  bo  suffered  to  draw  near  to  him, 
this  should  make  the  Lord  dear  to  you  at  leasL     Lev.  xiii.  46, 


"The  leper  was  to  dwell  alone  trithuut:"  tho  Lord  might  hare 
dealt  so  wiih  ihec ;  but  when  thou  wort  rile  indeed,  and  most 
vile,  nay,  when  ihou  didst  separate  thyself  from  thyself,  then  for 
Ibt:  Lord  to  come  near  thee,  and  (as  if  tbou  voulditt  never  be  near 
enough)  lo  miinifest  hitnself  nionc  to  Ibee  forever  in  glory ! 
When  David  found  out  Uepbibosheth,  saith  he,  ■'  What,  am  I  a 
dead  dug,  that  I  should  sit  at  ibc  king's  table!"  2  Sum.  xx.  7,  8. 
It  was  ti  great  favor  lo  Christ  himself,  that  when  rejected  of  men, 
yet  that  he  wu.1  chosen  of  God  and  preeious,  and  taken  up  to  him : 
it  may  be  thou  thinkcst  thyself  unworthy  of  the  fellowship  of 
any  man,  and  men  do  or  men  may  reject  thee,  yet  for  the  Lord 
now  lo  reeeive  thee  it  is  much ;  but  whereas  tboii  wcrt  not  only 
rejected  of  men,  but  of  God  also,  (Is.  liv.  6,)  now  for  Chriat  to 
take  thee  to  him;  tfaat  as  be  lies  in  the  Father's  bosom,  becaase 
thou  couldst  not  for  sin  immediately  lie  there,  he  should  lay  thee 
in  his  bosom,  and  say,  "  Father,  love  this  soul  as  thou  hast  loved 
me : "  besides,  ibe  Fatiier  took  Christ  because  he  bod  worth ; 
but  for  Christ  to  take  tbee  when  thou  liodst  no  wortbinese  t  for 
one  to  take  dross  and  prize  it  when  others  east  it  away,  it  is 
much  :  it  is  no  wonder  if  pearls  be  so  esifemed  of,  but  for  dirt 
to  be  prized  1  0,  therefore,  let  Iho  Lord  be  precious,  and  hia 
fellowship  previous  to  thee,  seeing  thou  and  thy  fellowship  is  so 

Olgect.  But  1  can  not  believe  it.    Why  should  the  Lord  do  so  ? 

An*.  It  is  bard  to  believe  it  when  we  look  upon  our  own  vile* 
ness;  hut  consider  the  reason  why  the  Lord  doth  this:  it  is  not 
because  he  loves  any  for  fleshly  respects,  as  we  do  ;  but, — 

Firit.  Because  of  liis  own  grace  and  glory ;  the  believer  ii 
infinitely  beloved  of  him,  without  moving  him  thereunto ;  and 
hencu  if  liis  grace  be  exceeding  dear  to  bim,  and  his  glory  dear 
to  him,  thou  art  so  to  him. 

StcomUi/.  Christ  loves  not  flret  because  men  are  holy,  but  lliat 
he  may  make  them  so. 

mrdly.  He  loves  because  the  Fatlier  loves  them. 

Section  XII. 
Hence  learn  to  be  content  with  the  Lord  alone;  (Heb.  iv.  9.) 
"  There  is  a  rest ; "  hence  labor  lo  enter  into  it ;  so  if  he  will 
have  rest  and  blessedness  hereafter,  ibnt  you  shall  be  content  and 
forever  glad  in  him  and  with  bim  alone,  O,  labor  lo  possess  this 
blewedness  now.  You  are  in  your  worst  condition  now,  your 
best  is  Itchind;  shall  the  blesse^lness  of  thy  best  condition  not 
be  blessedness  in  tliy  worst  condition  unto  tlice  P  shall  tliut  which 


I 


9  Iby  soul  in  lieaven  not  salisfy  thy  soul  here  ? 
(Deut.  Mxii.  10)  ropkons  this  as  the  happiness  of  iM-ael;  \iK^ 
"that  God  alone  did  lead  ihem  when  tliey  were  in  a  wildfV^  1 
ness,"  a  laod  of  drought,  and  pits  and  waati,  and  the  shadow  eC  J 
death  j  so  Christ  now.  I 

Solomoa  reckons  it  as  one  part  of  his  foilj,  madness,  aoA  i 
vanity,  when  he  forsook  the  Loid  in  his  degenerate  condition^  i 
(Eocl.  ii.  3,)  "  that  he  gave  up  his  heart  to  vanity,  and  to  wisdom  1 
also ; "  as  if  that  was  not  sutDcient  alone.  1 

Men  arc  not  contented  with  ihe  Lord  alone;  Solomon,  its  yoa  i 
heard,  was  gone,  whom  God  appeared  twice  anio ;  David's  heart  J 
ivas  sorely  assaiitted,  (Vs.  Ixxiii.,)  until  he  went  into  the  sane^  I 
tuory  of-  God,  and  then  saith  lie,  "  Whom  have  I  in  earth  but  J 
ihee  7  "  hut  as  for  others,  they  are  far  from  this ;  and  hence  J 
come  the  many  murmurings  and  Binkings  of  heart :  why  do  noi  I 
men  sink  and  drown 't  becnusc  they  are  not  in  the  ark  or  ship^  I 
and  stay  there  alone  ;  so  it  ia  here,  (Ps.  xvi.  4,)  "  Their  sorrom  1 
are  multiplied,"  etc 

Section  XIIL 

Labor  for  this  contenlodnees  in  spirit,  in  four  cases  especiaIlyf;J 
wherein  ihe  heart  is  apt  to  withdraw  from  ihe  Lord-  1 

First.  In  case  the  Lord  takes  away  the  dearest,  nay.  all  aub>'l 
ward  blessings  from  us ;  men  can  rub  it  out  with  quietness  of  I 
spirit,  when  some  of  their  money  loose  in  theh'  pocket  is  lost^a 
but  when  their  jewels  are  losi,  their  dearest  blessings  singled  oti^  1 
vrife,  husband,  children,  then,  as  Jonah,  the  soul  is  almost  angry fl 
witli  God,  "when  his  gourd  is  smitten ; "  (1  Thess.iv.  13,)  "wi'"- 
onl  hopes;  "  again  some  can  rub  this  out  till  they  oome  lo  p 
with  all ;  when  some   of  our  boughs  are  cut,  and  branchH 
lopped,  we  can  be  content ;  but  to  have  our  top  boughs  cut  o^M 
and  to  strike  at  the  root  too,  that  wc  should  remain  as  wiihereT 
dry  trees,  this  can  hardly  be  home.     Men  can  be  contt^nt  1 
follow  Christ,  if  they  may  carry  something  on  their  backs  beddl 
the  cross ;  some  con  endure  any  thing  but  poverty,  because  o 
etous ;  others  any  thing  but  disgraee,  because  proud;  i* 
thing  or  many  things  be  cast  overboard  in  a  storm,  men 
Bometimos  contented  therewith,  if  something  escapes;  but  whi 
there  is  a  wreck  of  all,  now  k)  be  content  is  as  hard  as  to  wa] 
upon  the  waters.     Israel,  when  tliey  be  fed  and  led  by  God,  4 
was  still ;  hut  when  ihcy  want  bread  and  water,  then  they  mill 
mur,  and  also  question,  (E\od.  xvii.  7,)  "  IsGiod  nmongasaow?^ 
And  truly  it  would  break  one's  heart  to  see  what  unkings  oT 


viiicjiNs.  539 

heart  there  be  among  us,  (the  fruits  of  extreme  pride  and  Chriat- 
leasnesB,)  and  what  vexationa  men  are  to  themselves,  that  men 
are  becoine  devils  to  themselves,  their  own  tormeotorti ;  what 
cores,  fears,  griefs,  losses,  decays,  that  their  heads  ore  dawled, 
and  their  memories  lost,  and  their  hearts  sunk,  and  their  coun- 
tenances altered,  and  the  ordinanees  comfortless,  and  themselves 
heartless,  and  pinutg  awaj  in  their  iniquities,  because  of  out- 
ward sorrows :  O,  consider,  either  thou  shalt  shortly  be  with 
the  Lord,  or  not ;  if  not,  there  is  cause  of  mourning  :  0,  to  go 
home  and  see  Abraham,  Isaac,  and  Jacob  in  God's  kingdom,  and 
thyself  shut  out,  it  were  a  lamentable  tiling  indeed  ;  but  if  it  be 
otherwise  with  thee,  0,  consider  thou  ebalt  be  happy  enough 
without  these  things  in  heaven ;  and  therefore,  though  these 
things  be  lost,  thou  shalt  not  lose  one  jot  of  thy  happiness.  A 
man  that  is  blessed  with  blessedness  itself,  and  yet  sunk,  either 
should  say,  Christ  is  not  blessedness,  or  else  recover. 

Objtef.  O,  but  though  I  have  lost  my  estate,  yet  that  doth  nol 
so  much  trouble  me  as  to  have  lost  friends  and  their  love. 

AnM.  And  what  if  thou  bast  lost  thy  life,  and  thy  body  were 
rent  from  thy  soul,  if  that  goes  to  the  Lord?  ifeb.  xi.,  "  They 
were  sawn  asunder."  It  may  be  thy  heart  hath  gone  from 
Christ ;  O,  therefore  return ;  for  it  may  be  this  is  God's  cud, 
and  methinks  this  should  make  you  content  with  any  cross,  ihoa 
art  not  near  enough  to  the  Lord  ;  0,  therefore,  you  poor  saints, 
be  not  in  heaviness  by  many  temptations ;  the  Lord  doth  tt  to 
try  your  faith  i  can  you  be  content  with  him  alone  ?  It  waa 
Justin  MartjT's  speech,  ■'  Nothing  else  to  care  for." 

Steandly.  In  cose  the  Lord -makes  outward  peace  and  bless* 
inga  U>  abound  upon  you,  set  not  now  your  beans  upon  thesa 
thiiig>» ;  sometimes,  when  miseries  abound,  and  there  are  wrecks 
of  all,  now  the  soul  is  glad  to  stand  upon  the  rock  to  save  iui 
life ;  (Ps.  Ixxviii.  35,)  "  When  he  smote  them,  they  then  re- 
membered God  was  iheir  rock  ;  "  but  when  the  Lord  begins  to 
fill  the  soul  with  outward  blessings,  it  is  then  exceeding  hard 
uut  to  lodge  them  in  llio  Lord'^  own  room  and  habitation  for 
himself,  and  "  tlie  Lord  is  forgotten  and  forsaken  also."  Jer.  iL 

But  when  these  things  are  removed,  or  with  you  eontinuett, 
yet  let  your  hearts  still  be  kept  for  the  Lord ;  for  if  those 
Ihings  were  oeeessary.  you  should  have  them  in  heaven ;  bat 
's  no  need  uf  them  there,  but  only  of  the  Lord.  I's.  svil. 
t  was  Daviil's  prayer  tliat  ■'  he  might  be  delivered  from 
■a  who  had  their  portion  in  this  world ;  but  I  shall  behold 
thy  face,  and  therewith  bo  salislied  when  I  awake  ; "  i.  e.,  some 


I 


d  Ham 


_ 
■ 


outwEtrxI  troubles  now  made  him  heavy,  that  be  slept  tbe  el«ep 
of  death,  saith  Calvin,  but  then  he  should  be  satisfied ;  it  wa« 
David's  argument  lo  prove  his  faith,  (Ps.  xvi.,)  "  The  Lord  ia 
the  portioD  of  mj  lot  and  cup ; "  not  Lis  thrown  nor  kingdumi  g 
(1  Cor.  vii.  30.)  Paul  mixes  this  with  his  counsels,  "  Use  tiMM 
world  as  if  you  used  it  not,  possess  as  if  you  possesaed  it  no^iiH 
for  the, fashion  of  it  passeth  away."     The  love  of  Clirist  swee^^ 
euB  these  things ;  nay,  the  sweet  of  them  is  Christ's ;  he  leta 
into  them  his  love  and  his  sweetness,  etc.     O,  the  peace  that 
comes  by  this  means,  when  as  no  outward  evil  detracts,  and  no 
outward  good  thing  adds  to  your  bleaaedness  !     Ik  iis  so  in  itself; 
O  that  it  were  so  indeed  unto  you !  Ps.  xxiii. 

Thirdly.  In  case  the  soul  comforts  itself  in  hopes  and  i 
aires  atier  good  things  to  cnme  in  this  world ;  for  sometim 
that  which  fills  the  heart  ia  not  things  present ;  a  man  finds  m 
bottom  here,  but  be  looks  for  things  to  come,  and  so  launchetb 
out  bis  heart  in  the  deep,  lets  the  reins  of  bis  heart  go  sirongly 
after  Ibings  lo  come,  and  so  the  Lord  alone  doih  not  quiet  bim ; 
many  men's  blessedness  beta  is  imaginary,  and  chicfiy  because 
of  that  which  is  to  come. 

O,  consider,  when  it  will  be  found  to  be  blessedness  to  p 
the  Lord  alone,  without  hope  or  desire  of  any  good  else  I< 
thy  Boul  shall  say,  "  Let  me  ever  see  and  love  this  God,  « 
none  else."     It  was  the  sweet  aSection  of  Paul,  "  I  desire  muc 
to  be  with  Christ ;  "  he  did  not  desire  these  thmgs,  n 
not  life  ;  nothuig  else  but  to  be  with  him  ;  and  that  not  faint^_ 
but  earnestly,  (2  Cor.  v.  1.)  because  "  he  was  now  absent  from  ' 
the  Lord  ; "  O,  the  sinful  lusts  of  men  1  men  think  themselves 
miserable  if  they  be  not  sntisfied ;  and  they  are  not  satisfied 
because  Christ  is  not  enough  alone.     O,  but  know  it,  he  will  be 
80  shortly,  soul-satisfying  blessedness  to  his  people.    And  this  IJ 
add,  the  way  lo  have  all  desires  satisfied  is  to  joy  in  ChrMf^ 
alone.  Ps.  xxxvii.  h. 

Fourthly.  In  case  of  all  spiritual  wants  ;  for  this  troubles  ll 
heart  above  any  other  thing  ;  thou  sayest  tbou  hast  such  wania 
and  such  sins;  O,  but  remember  this,  Uiou  sbitlt  have  thy  fill  of 
him  hereafter;  he  is  absent  now,  but  Ibou  shalt  be  with  bim; 
he  hides  his  face  now,  but  he  will  arise  upon  thee,  and  never 
set  more,  and  will  supply  all  thy  wanla.  Thus  the  apostle  per- 
suades to  love  the  Scriptures,  though  Ihey  give  bnt  a  Utile  light, 
and  they  were  in  darkness  until  this  daystar  arose ;  so  then  oil 
darkness  shall  be  abolished ;  so  the  saints  complain.  If  aao^j 
why  80  unlike  Christ  ?  yet  remember,  "  When  he  appeius  ^iJ| 
shall  be  like  bim."  1  John  iii.  2  ;  Col.  i.  3.  fl 


111  be 
Ihisi  I 


THE   TEN    VIRGINS.  541 

Object.  But  these  things  are  to  come ;  how  can  I  be  content 
now? 

Ans,  1.  Carnal  hearts  feed  themselves  chiefly  with  hopes,  and 
false  hopes  of  base  things  to  come  ;  why  will  not  you  now  with 
this  ?     Rom.  v.  2,  3,  "  We  rejoice  in  hope,  and  live  by  hope." 

2.  Faith  makes  things  absent  present ;  (Heb.  xi.  13,)  "They 
saw  the  promises  afar  oflF,  and  were  persuaded,  and  embraced 
them  ; "  so  do  you,  and  the  Lord  in  them  here  ;  but  the  fruition 
and  possession  of  those  things  promised  is  more. 

3.  Though  there  is  not  perfect  and  full  fruition  of  the  Lord 
liere,  yet  it  is  in  part  here,  which  gives  unknown  sweetness ; 
(Rev.  xxi.  23,)  "They  need  not  the  sun,  but  the  Lamb  is  the 
light  of  that  temple."  Ps.  xxiii.  ult. 

4.  What  though  the  Lord  keeps  thee  short,  yet  for  his  sake 
be  content  while  he  keeps  thee  in  want ;  there  is  not  a  cross  but 
the  Lord  saith.  For  my  sake  bear  it ;  nor  a  denial  of  any  mercy, 
nor  a  putting  by  any  prayer,  but  Christ  saith.  For  my  sake  be 
content  with  it,  as  they,  Ps.  xliv.  22,  and  be  content  a  little 
while ;  glory  is  not  yet  ready  for  thee,  nor  thou  for  it ;  now  let 
this  prevail  with  you ;  be  content  to  be  afflicted,  buffeted,  for- 
saken ;  quieting  the  heart  with  this,  "  I  shall  one  day  be  with 
the  Lord  ;  "  Christ  was  thus  for  thee. 

And  as  for  you  that  never  had  heart  to  receive  Christ  yet,  0 
that  this  thing  might  make  your  hearts  come  off  from  all  crea- 
tures to  him  !  (Is.  Iv.  3,)  "  Why  spend  you  your  money  for  no 
bread,  and  for  that  which  satisfies  not,"  and  for  that  which  con- 
tniues  not  ?  what  though  you  lose,  by  parting  with  your  lusts,  all 
comforts,  friends,  favor  of  men,  gain  ?  thou  slialt  find  all  these 
in  him  ;  lose  him,  and  thou  canst  not  find  these  in  them :  O,  but 
this  you  will  not  come  to ;  but  yet  remember,  (Ps.  Lxxxi.  11  ; 
Ilcb.  V.  9.)  and  therefore  is  there  any  soul  here  that,  as  Hannali 
was  praying  for  a  child,  so  you  for  Christ  alone  ?  I  offer  thee 
Christ ;  in  the  name  of  the  Lord  take  him  ;  thou  canst  not 
exalt  Christ  more  by  any  act  than  by  taking  him  ;  and  therefore, 
as  hers,  so  let  thy  heart  go  home  quieted,  mourn  no  more,  and 
let  it  ever  bear  up  thy  heart,  as  the  ark  above  all  waters,  that 
thou  art  8hip|)ed  safe  in  him. 

Section  XIV. 

Use  .5.  (),  therefore,  be  as  near  the   Lord  Jesus  now  as  vou 

can  be  in  this  world  ;  be  as  much  alone  with  him  as  you  cjin  ; 

there  will  be  a  very  near  conjunction  and  communion  between 

you  and  Christ  another  day  ;  and  herein  alone  lies  your  blessed- 

VOL.  II.  46 


I 

I 

I 

I 


THE   t'ARABLK  OF 

jon  are  jret  io  j-our  race,  and  alisent  from  borne ;  yet  be 
home,  and  'Teaching  after  ihe  pr'uP  of  your  high  call- 
when  David  could  not  come  to  the  tempW,  yel  his  heart 
near  it  as  it  could  ;  he  would  be  coming  after  il,  and  ac- 
nnintiag  them  happy  ihat  might  be  near,  even  the  very  i\ral- 
lows.  That  18  liie  nature  of  love,  where  it  can  not  go  it  will 
creep  ;  it  will  he  as  near  the  thing  beloved  as  il  can  :  so  here. 

The  saints,  when  they  were  cast  from  the  temple,  when  they 
CMTold  not  go  to  it,  yet  they  would  look  toward  and  pray  lowanl 
it ;  Daniel  did  it  though  he  died  for  it ;  Jonah,  though  discour- 
aged, and  though  he  should  never  come  there,  but  be  cast  out 
of  God's  aight. 

Jacob  and  Joseph,  though  they  might  have  had  honorable 
burial  elsewhere,  yet  such  was  not  only  their  ffulh  in  the  prom- 
ise, hut  their  love  to  the  land  of  promise,  where  they  knew  Goil 
intended  his  presence,  that  their  very  bones  must  lie  there, 
(Hcb.  xi,  22,)  when  Uiey  could  not  live  there,  their  very  car- 
casses sball  lie  there. 

This  was  the  power  of  the  timorous  faith  of  Joseph  and  Nie- 
odemus,  (when  they  had  lost  the  life  of  Christ,  and  Christ  was 
departed,)  yet  they  loved  and  begged  the  dead  body  of  Jesiis: 
BO  though  yon  have  neglected  tiie  Lord,  yet  now  be  as  near  the 
Lord  as  you  can  ;  Christ  himself,  when  be  was  to  depart  from 
his  people,  yet  he  would  be  as  near  to  his  as  he  could  ;  hence  he 
Bends  the  comforter ;  O,  so  be  you  toward  him !  I  know  hi^ 
love  to  us  exceeds  ours  to  him  ;  but  there  is  no  reason  why  it 
should,  for  we  are  vile ;  there  is  reason  ours  should  exceed,  for 
he  is  worthy ;  this  is  the  honor  of  the  saints,  "  to  he  a  people 
near  to  him  ;  "  as  it  is  the  curse,  and  shame,  and  misery  of  all  the 
world  to  be  far  from  him. 

Men's  hearts  lie  farther  out  from  Christ  than  we  are  aware 
of;  some  stars  seem  to  be  within  a  luuid's  breadth  of  the  moon, 
when  they  are  indeed  far  off,  because  of  our  weakness  not  able 
to  judge  of  things  at  that  distance/  so  it  is  with  many ;  nay, 
many  of  God's  own  people  are  far  off,  or  not  near  enough  to  the 
Lord.    And  hence  come, — 

Firil.  All  afflictions  for  the  most  part;  why  are  they  sent  bat 
to  fetch  Tou  in  from  your  slrayings  ?  hence,  (Ps,  xxiii.  4,)  "  the 
rod  of  God  comforted  David." 

Secondly.  Hence  comes  your  sleeping  in  your  strayings  from 
God,  as  Jonah  that  went  away  from  the  presence  of  the  Lord, 
and  the  Lord  let  him  alone  for  a  time  ;  I  know  there  are  daily 
slrayings  ;  but  Io  lie  and  live  in  them  not  lamented,  this  argues 
yoor  hearts  are  gone,  and  lie  out  from  the'Lord,  at  least  for  s 
time. 


i 


» 


THE   TEN    VIRGINS.  .543 

Section  XV. 

Quest.  How  should  we  be  near  unto  the  Lord  ? 

Arts,  In  four  particulars. 

First  Be  near  to  him  in  his  providences ;  the  Lord  is  ex- 
ceeding near  to  all  men,  thus ;  (Acts  xvii.  27,  28,)  "  in  him  we  live 
and  move,'*  as  the  beam  is  in  the  sun,  so  as  he  may  be  felt :  it  is 
wonderful  to  think  how  near  the  Lord  is  to  men,  not  only  by  the 
immediateness  of  his  virtue,  but  of  his  person  ;  yet  they  are  far 
from  the  Lord,  and  men  are  to  seek  for  him ;  hence  (ver.  30, 
31,)  he  persuades  unto  that,  especially  to  be  near  God,  not 
only  as  a  Creator,  but  as  a  Mediator,  by  whom  the  affairs  of  all 
the  family  in  heaven  and  earth  are  ordered. 

O,  therefore,  seek  him  till  you  come  so  near  as  to  see  him  and 
find  him  here  :  David  saw  this  really,  and  that  in  times  of  peace, 
when  he  had  fat  pastures  and  full  cups ;  (Ps.  xxiii.,)  he  saw  the 
Lord  as  his  shepherd,  (John  x.  1,)  who  is  known  of  his,  feeding, 
leading,  restoring,  comforting  by  rods,  adhering  to  him  "  in  the 
valley  of  the  shadow  of  death  ; "  and  then  for  outward  things, 
furnishing  his  table,  anointing  his  head,  giving  necessities  and 
superfluities  ;  he  looked  not  only  on  second  causes,  but  saw  God 
as  really  doing  all  these,  as  carnal  men  see  second  causes  doing 
these :  nay,  he  so  sees  the  Lord,  as  that  he  falls  a  wondering : 
and  indeed  the  Lord  is  never  seen  in  his  providences  till  then ; 
as  Manoah  "saw  the  angel  do  wondrously,"  (Judg.  xiii.  19  ;)  (Ps. 
cxxxix.  14,)  *' Marvelous  are  thy  works;"  (ver.  17,  18,)  "  IIow 
precious  are  thy  thoughts  ! "  he  saw  from  the  Lord's  works,  and 
gathered  an  idea  of  the  thoughts  of  God ;  so  should  we ;  and 
hence  "  when  he  did  awake,  he  was  still  with  the  Lord ; "  the 
first  thing  that  appeared  was  the  Lord.  Ps.  Ixxiii.  23-25. 

To  the  beasts  the  Lord  is  near,  but  they  can  not  reflect  upon 
their  own  actions,  much  less  u{K)n  the  Lord ;  the  heathens  may 
see  we  are  God's  offspring,  and  see  G^  as  a  Creator  at  some 
times ;  but  let  them  that  profess  Christ  see  and  find  out  Christ 
as  Mediator ;  as  Moses  that  desired  to  see  the  Lord  passing  by 
him,  whom  he  iiad  seen  a  little  before  ;  truly  the  Lord  not  only 
passeth  by  you,  but  is  with  you,  proclaiming  his  name  by  the 
voice  of  his  providence  toward  you,  patience,  pity,  love,  truth, 
wisdom  ;  and  yet  truly  this  is  very  difficult  and  hard  to  see. 

Section  XVL 

Men  see  not  Jesus  Christ.  First.  Because  second  causes  seem 
to  work  all ;  this  estate  my  friends  gave  me,  or  my  labor  got 


644  THB  PARABLE   OF 

me ;  this  Iioase  tlie  carpenter  built  for  me ;  these  provisioos  raj 
money  bought  for  me  ;  and  so  the  creatures,  like  broad  leaves, 
hide  the  boughs  of  the  glory  of  the  God  in  Christ  on  whidi  they 
grow,  and  are  opaque  and  dense,  and  not  transparent^  through 
which  the  soul  may  see  the  glory  of  €rod  abroad. 

Secondly.  Because  men  have  so  many  businesses  and  cares 
that  they  can  not  have  leisure  really  to  see  the  Lord. 

nirdly.  Because  there  is  a  malice  in  all  men's  hearts,  .natu- 
rally, which  suffocates  all  that  which  may  be  known  of  him ; 
(Bom.  i.  28,)  "  They  delighted  not  to  retain  God  in  their  knowl- 
edge ;**  the  works  of  God  grow  vile  and  sordid  throng  their 
commonness  to  them. 

Fourthly.  Because  men  can  live  well  enough  without  him ; 
h^ce  like  a  child  at  nurse,  that  forgets  friends  and  home  be- 
cause it  is  well  enough  without  them ;  thus  men's  minds  are  not 
fed  with  the  thoughts  of  him.  Jer.  ii.  6* 

Fifthly.  Because  nature  never  heard  of  a  mediator  governing 
all  their  lives,  and  comforts,  and  all ;  they  see  not  all  given 
them  by  the  almighty  hand  of  Christ,  <<  who  hath  all  power 
given  him  in  heaven  and  earth,"  and  who  must  reign  not  only 
over  friends  till  they  all  are  gathered,  but  over  his  enemies  also 
till  they  are  subdued ;  and  to  question  this  is  to  question  Christ's 
sitting  at  Grod*8  right  hand.  He  is  owner  of  all,  and  disposer 
of  all  to  the  least  growth  of  thy  stature,  and  the  most  careless 
fall  of  the  leaist  hair ;  to  do  not  only  the  greatest  but  the  mean- 
est offices  of  love  for  thee. 

You  say  indeed  you  believe  all  is  from  Christ ;  O,  but  you 
see  it  not ;  come  near  therefore  and  see  the  Lord  ;  (Deut.  viii. 
9,)  they  were  forty  years  a-leaming  that  man  lives  not  by  bread, 
nor  is  warmed  by  clothes,  etc.,  and  though  they  had  marvelous 
woudrous  works,  yet  (Deut.  xxix.)  "  to  this  day  tlie  Lord  hath 
not  given  you  eyes  to  see." 

O,  therefore,  labor  to  see  who  it  is  that  nurses  you,  guides 

you,  tends  you,  leads  you,  teacheth  you,  lays  you  down,  and 

takes  you  up,  and  lets  the  works  of  Christ  raise  up  your  minds 

to  the  thoughts  of  Christ  in  heaven,  remembering  thee  in  his 

kingdom  of  glory,  who  might  forget  thee ;  and  the  poorer  and 

smaller  the  mercy  is,  the  more  do  thou  wonder  that  he  should 

therein  be  a  servant  unto  thee  ;  see  all  blessings  growing  upon 

rTBis  tree,  seated  in  the  midst  of  God*s  paradise  -J  (Rev.  xxii.  3, 

J  4,)  tliough  thou  layest  thy  head  with  Jacob  upon  stones  and  sor- 

Irows,  yet  see  this  ladder  of  the  Lord's  providence  toward  thee; 

I  oonunon  blessings  sometimes  descending,  sometimes  taken  out 

I  of  thy  hand  and  ascending,  and  the  angels  of  God  with  thee. 


THE  TEN    VIRGINS.  545 

ministering  to  thee  ;  but  the  Lord  at  the  top  of  them  ;  the  Lord 
his  care,  his  love,  in  all;  and  let  not  this  be  a  dream,. but  a 
reality  to  you.  It  is  a  wonderful  sin  to  be  thus  unmindful  of 
Christ. 

1.  Because  hence  all  whoring  from  Christ  ariseth,  (Hos.  iL  8 ; 
Judg.  ii.  12,)  especially  in  times  of  peace. 

2.  Hence  the  Lord  is  forced  to  hedge  your  way  with  thorns, 
and  to  bring  you  to  extremity  of  troubles,  that  you  may  see 
the  Lord,  (Is.  xli.  17,  18,)  nay,  sometime  to  bring  ruin.  Is.  v. 
12,  13. 

And  truly,  as  it  is  a  great  sin,  so  it  is  a  very  great  shame ;  (Is. 
i.  2,)  "  The  ox  knows  his  owner ; "  is  the  Lord  the  owner  of 
you,  and  do  you  not  know  him,  when  he  comes  by  you,  and  to  you, 
provides  for  you  ?  It  is  a  worse  thing,  saith  Chrysostom,  to  be 
compared  to  a  beast  than  to  be  so.  To  let  many  days  and  streams 
of  goodness  pass  by  you,  and  yet  not  to  take  any  notice,  and  still 
to  be  so  far  from  the  Lord  ;  I  know  in  heaven  this  is  perfected, 
and  then  comes  acknowledgment  of  the  Son  of  Gk)d ;  but  here 
you  may  be  near  him ;  I  think  unless  the  Lord  did  descend  in 
cloudy  pillars,  and  of  fire,  some  men  would  never  see  him. 

Section  XVII. 

Secondly.  Be  near  him  in  his  promises  ;  for  Christ  is  near  to 
us  here  also ;  (Rom.  x.  8,)  ^'  The  word  of  faith  is  nigh  thee  ;  so 
that  you  need  not  ascend  to  bring  Christ  down  from  heaven," 
etc.  Wlien  parents  are  dead  and  gone,  children  will  then  search 
out  their  last  will  and  testament,  and  preserve  that,  and  keep 
that  near  them. 

Christ  draws  near  to  his  people,  1.  In  his  promises,  according 
to  his  thoughts  of  them. 

2.  In  his  performances,  joining  the  soul  immediately  to  him- 
self, and  filling  it  with  himself :  this  we  can  not  enjoy  yet ;  the 
Lord  lays  it  up  in  his  promise,  which  they  have  in  lieu  of  the 
performance.  O,  draw  near  not  to  words  and  syllables,  but  to 
the  Lord  there,  apprehend  him  there  ;  as  it  is  with  the  attributes 
of  God,  his  glory  can  not  be  comprehended  by  us ;  hence  he 
manifests  himself  there  according  to  our  capacity,  God  manifest- 
ing himself  severally ;  so  in  promises  we  can  not  comprehend 
Christ  as  yet ;  hence  Christ  manifests  himself  in  his  glory,  in 
several  promises  ;  O,  embrace  him  there.  Heb.  xi.  6.  It  is  not 
said  that  "Abraham  and  Jacob  were  heirs  of  Canaan,"  but 
**  heirs  of  the  promise,"  and  "  Sarah  first  received  her  son  in  the 
promise ;"  so  do  you  embrace  Christ  in  the  womb  and  bowels  of 

46  • 


546  THE   PARABLE    OF 

the  promises :  wc  live  by  faith  in  this  life ;  and  hence  all  oiir 
enjoyment  of  Christ  is  first  in  the  promise. 

First.  Labor  to  draw  near  unto  and  enjoy  the  Lord  Jesus  by 
the  promise. 

Secondly,  Labor  to  enjoy  him  in  the  promise. 

First,  By  the  promise  or  by  means  of  it :  all  that  which  the 
Lord  conveys  to  his  is  not  by  mere  providence,  but  by  promise. 
Ps.  XXV.  10.  He  was  free  before  their  calling,  but  now  he  hath 
bound  himself  by  an  eternal  covenant,  to  be  all  and  do  all  for 
them,  (Gen.  xvii.  1,)  so  that  the  saints  may  and  should  bring 
all  their  empty  pitchers  to  the  wells  of  the  promise,  (Is.  xii.  3,) 
"  and  draw  out  of  those  breasts,"  and  get  Christ  Jesus'  spirit  in 
your  hearts  by  them  ;  now,  some  think  the  promise  is  not  theirs, 
hence  they  go  not  thither  for  spiritual  refreshments,  or,  at  least, 
they  let  other  things  come  by  providence,  especially  common 
blessings,  without  going  to  the  promise  for  their  daily  bread,  or 
looking  to  the  promise  out  of  whose  bowels  they  are  begot : 
Heb.  xiii.  5,  6,  the  apostle  there  sends  them  to  the  promise. 
Or  else  they  use  not  the  means,  or  faint  in  the  use  of  it ;  where- 
by they  come  to  enjoy  the  Lord  by  his  promise,  and  that  is  rest- 
less wrestling  witli  Christ  by  prayer  for  it;  (Cn^n.  xxxii.  12,) 
"  Thou  saidst,  I  will  surely  do  thee  good  ;"  he  might  have  said, 
"I  have  a  promise;  what  need  T  pniy?*'  or  he  might  have  said, 
"I  had  a  promise  of  safe  convoy,  but  now  I  see  the  Lord  is 
coming  out  to  break  it ; "  and  so  he  might  have  perished ;  yet 
he  prays,  and  wrestles,  acknowledging  himself  unworthy  of  all 
the  truth,  etc.  So  Nch.  i.  8.  Men  have  so  little  of  Christ  he- 
cause  so  little  of  the  spirit  of  prayer,  pressing  God's  promise ; 
thou  hast  a  barren,  empty,  weak  heart,  because  the  promise  is 
not  improved  iis  it  should  be. 

Secondly.  Labor  to  enjoy  him  in  the  promise ;  sometimes  the 
soul  hath  a  promise  fair,  and  seeks  and  finds  not ;  now  the  heart 
goes  on  to  seek,  but  is  exceeding  unbelieving,  or  sad  and  troubled 
while  it  doth  not  feel ;  and  unthankful  also,  and  accounts  itself 
miserable  while  it  wants,  and  so  doth  not  glory  in  the  Lord,  and 
his  fullness,  which  is  his  in  the  promise,  unless  he  feels  the  good 
come  from  the  promise ;  like  a  man  that  doth  not  account  him- 
self rich  while  he  hath  it  in  his  treasure,  a  most  safe  and  sure 
place  where  it  is  kept  for  him,  unless  he  gets  a  little  out  of 
it  into  his  pockets ;  and  fears  he  shall  be  slain  with  thirst, 
though  he  stands  by  the  spring  and  that  he  full,  if  his  dish  be 
empty;  O,  this  is  vile;  (Ileb.  xi.  Kj,)  *•  These  received  not  the 
promise,"  i.  e.,  things  i)romised,  yet  saw  them,  believed,  and  em- 
braced them,  i.  e.,  in  the  promise.     You  say  you  are  sinful,  and 


THE   TEN   VIRGINS.  547 

borne  down  by  your  distempers,  and  base,  and  poor ;  I  say  you 
Lave  power  and  victory  over  all  sin  and  misery,  and  have  eter- 
nal glory  already  in  the  promise ;  only  here  is  thy  wound,  you 
think  you  want  it  because  you  have  it  not  out  of  the  promise, 
though  you  have  it  in  the  swaddling  clouts  of  the  promise  lapped 
up  there ;  and  by  means  of  this  sinful  distemper  of  heart  you 
partake  not  of  Christ,  because  you  apprehend  not  your  exceed- 
ing great  riches  in  the  promise ;  (2  Pet.  i.  2 ;  2  Sam.  xxiii.  4,) 
^*  God  made  an  everlasting  covenant,'*  this  is  all  his  desire ; 
sweet  was  David's  spirit,  (2  Sam.  vii.  22,)  "  Who  is  like  to  thee," 
when  he  had  no  accomplishment  of  the  promise ;  O,  so  do  you 
say,  (Heb.  vi.  17,)  "  The  Lord  hath  appointed  we  should  have 
strong  consolation  ;  by  promise  and  oath,  not  by  dreams ;  it  was 
the  complaint  of  Christ,  '^  Unless  you  see  signs  and  wonders,  you 
will  not  believe ; "  so  you  call  in  question,  like  Thomas,  unless 
you  feel ;  O,  close  with  the  promise,  keep  it  as  most  precious ; 
and  then,  (Ps.  xxv.  10,)  he  saith  not  to  them  that  keep  their 
covenants  or  their  feelings,  but  ^'  his  covenant  as  their  {)ortion," 
and  get  the  Lord  to  undertake  to  keep  it  for  them,  and  so  make 
sure. 

Section   XVIIL 

3.  Labor  to  be  near  the  Lord  in  all  his  ordinances  also,  both 
privately  and  publicly,  for  there  is  his  presence,  (Ezek.  uU,  idt, ; 
Vs,  xxvi.  8,)  he  not  only  loved  Christ's  presence,  but  the  place 
where  it  was  ;  it  was  an  argument  of  his  integrity,  (Ps.  cii.  13,) 
"  They  did  love  the  dust  of  Sion  ; "  never  think  there  is  a  time 
of  mercy  till  then. 

First,  Be  with  him  in  secret  as  oft  as  you  can,  prayer,  medita- 
tion, daily  calling  your  hearts  to  an  account ;  time  hath  been 
that  you  have  been  so,  when  in  affliction,  or  at  first  conversion ; 
but  now  twenty  hinderances  ;  and  now  you  can  not  only  neglect, 
but  think  you  have  reason  so  to  do ;  there  have  been  tears,  and 
prayers,  and  thoughts,  and  pressings  hard  after  the  Lord,  but 
now  no  words,  nor  groans ;  you  women  have  children  to  suck,  and 
families  to  tend ;  you  servants  love  your  sleep  rather  than  the 
bosom  of  Christ ;  and  though  conscience  cry  out  against  you  for 
it,  yet  you  hoi)e  to  be  better  one  day,  and  so  you  grow  strangon* 
to  Christ,  and  no  public  ordinances  profit,  because  private  duties 
are  neglected,  and  thy  heart,  like  the  slugganl's  garden,  is  un- 
drosse<l ;  is  this  to  be  as  near  the  Lord  as  you  can?  no,  if  the 
Lonl  loves  you,  look  for  the  death  of  thy  husband,  wife,  or  child 
shortly;  look  for  terrors, and  then  you  shall  account  it  an  honor, 
if  you  may  but  once  more  speak  to  the  Lord. 


548  THE   PARABLE    OP 

Secondly,  Be  with  him  and  as  near  him  as  you  can  in  all  pub- 
lic ordinances,  and  not  only  to  have  them,  (which  some  care  not 
greatly  for,  because  they  see  no  glory  in  them,  unless  glorified 
souls  should  come  out  of  heaven  to  be  members,  and  Moses  and 
Elias  to  build  tabernacles  here,  and  to  be  elders,)  but  come 
through  them,  look  beyond  them  to  the  Lord ;  look  at  them  as 
empty  and  weak,  unless  the  Lord  fill,  and  be  powerful  in  them ; 
David  did  enjoy  God  secretly,  yet  there  was  more  in  public ; 
hence  (Ps.  Ixiii.  2)  the  saints  are  a  generation  of  seekers. 
Ps.  Ixiii.,  "  My  soul  followeth  hard  after  thee ;  **  mercy  and 
truth  follows  you  many  times  when  you  forsake  it,  (Ps.  xxiii. 
uU,,)  much  more  when  you  cleave  to  it  Hezekiah's  frame  of 
heart  (Is.  xxxviii.  ulL)  is  imitable.  Acts  i.,  Christ  promised  to 
send  the  Comforter ;  wait  at  Jerusalem,  as  there  they  did  in 
prayer,  and  at  last  the  Lord  came. 

You  have  forsaken  all  for  ordinances ;  and  now  you  have 
them  ;  I  confess  they  are  mere  outsides,  yet  the  Lord  is  there ; 
there  is  a  glory  which  wise  men  can  see  in  Christ  in  the  manger. 

Section    XIX. 

Fourthly.  Labor  by  thy  desires  to  be  near  him ;  (Rev.  xxii. 
20,)  so  desire  "  as  to  wait  for  thy  change  all  thy  life,"  look  for 
it.  1  Thess.  i.  ult. 

1.  Christ's  desire  is  that  thou  wert  with  him,  when  thou  art 
ready,  and  when  thy  work  is  done ;  O,  let  this  make  thee  to 
desire  it  also. 

2.  If  you  can  not  keep  your  heai'ts  from  vain  hopes,  and  foolish 
and  noisome  lusts,  without  desiring  him,  do  not  then  desire  to  be 
with  him ;  for  you  may  desire  communion  with  lusts  and  Clirist. 

Object.  But  death  is  terrible,  and  separation  from  him  bitter. 

Aiu.  Long  for  him,  th^efore,  to  come  and  then  take  thee, 
and  see  thou  desire  nothini;  but  him ;  rebuke  thv  unwillinfijness 
of  not  being  with  him.  If  Christ  was  on  earth,  you  would 
hazard  your  lives  to  get  unto  him ;  much  more  herein. 

Object.  But  what  will  become  of  God's  name  ? 

Ans.  Let  the  Lord  alone  for  that ;  while  thou  livest  endeavor 
to  the  utmost ;  but  it  is  appointed  for  thee  a  little  season  only  to 
be  here,  and  be  willing  the  Lord  should  honor  himself  also  by 
others  as  well  as  by  thee. 

Object.  What  will  become  of  my  wife  and  children  ? 

Ans.  Who  regarded  thee  in  thy  blood?  when  thou  livest,  they 
are  thine  ;  but  then  the  Lord's. 

Desire  to  be  with  him  ;  this  will  support  your  hearts  in  all  your 
changes  of  this  life. 


THE  TEN   VIRGINS.  549 

Section   XX. 

die  6.  You  that  never  received  Christ,  now  do  it. 

Object.  Yes,  I  have. 

Ans.  No ;  you  have  not  so  received  him,  as  to  let  all  go  for 
him.  Why  so  ?  because  he  alone  wiU  be  blessedness,  but  he  is 
not  80  to  thee ;  O,  therefore,  let  all  go  now ;  jou  must  part  with 
Chrbt,  or  all  these  things.  Which  will  ye  do  ?  If  with  Christ, 
you  can  not  find  him  in  these  things ;  but  if  you  part  with  these 
things,  then  you  shall  find  them  all  in  him. 

Object  But  he  will  have  none  of  me. 

Ans.  1.  He  cries  down  thy  laying  out  money  for  what  is  not 
bread. 

2.  He  promises  to  give  thee  drink,  now  and  hereafter. 


CHAPTER    XIX 

SHOWING   that  none   SHALL   ENJOY    CHRIST  HEREAFTER,  BUT 
THOSE  THAT    ARE    PREPARED   HERE. 

Ver.  10.     They  that  were  ready. 

Section  I. 

Observ.  Those  only  who  are  ready  and  prepared  in  this  life 
for  Christ,  shall  enjoy  eternal  and  immediate  communion  with 
Christ ;  those  only  who  are  fitted  shall  partake  of  his  fellowship ; 
for  of  all  these  virgins  (though  many  of  them  were  otherwise 
very  well  qualified)  only  those  which  were  ready  did  enter  in 
with  the  bridegroom,  which  readiness  in  these  wise  virgins  was 
not,  nor  is  not,  any  Popish  preparation,  either  meritorious,  or 
congruous,  or  wrought  by  the  power  of  corrupted  or  adorned 
nature  ;  but  divine  and  glorious,  wrought  by  the  power  of  Christ, 
out  of  his  eternal  love  to  the  vessels  of  glory,  as  an  antecedent,  , 
not  moving  cause  of  this  eternal  fellowship ;  it  is  the  first  degree 
of  our  resurrection  with  Christ.  Rom.  ix.  23,  "  Vessels  of  glory 
prepared  unto  glory ;  **  the  same  word  which  is  used  here,  there 
are  two  ends  Grod  hath  app<linted  all  men  to ;  either  to  be  vessels 
of  wrath ;  who  are  those  ?  verse  22,  "  Those  that  are  fitted  for 
destruction;"  others  of  glory  ;  who  are  those  ?  "  Prepared  unto 
glory."  2  Cor.  v.  5,  with  8.  How  comes  Paul  and  all  the  saints 
to  know,  and  groan  for  to  be  out  of  the  body,  and  to  break  the 
cage,  and  to  be  with  the  Lord  ?  one  reason  is,  they  are  wrought. 


550  THE   PARABLE   OF 

and  moulded,  and  fashioned  for  that  condition  by  the  band  of  a 
merciful  God,  even  as  one  may  know  what  vessels  are  for 
especial  use,  by  their  metal,  and  curious  engravings  upon  them. 

Section  II. 

Reason  1.  Because  all  men's  souls  are  naturally  unfit  and  un- 
prepared to  enjoy  communion  with  Christ;  it  is  said,  (Rev.  xxi. 
tdt,^)  "  Nothing  enters  into  the  new  Jerusalem  on  earth,  which  is 
unclean,  and  defileth ; "  and,  (Heb.  xii.  14,)  "  Without  holiness  no 
man  shall  see  the  Lord."  Now,  naturally  all  men  are  defiled,  and 
unclean  vessels,  and  under  the  power  of  their  sins,  loathing 
angels'  food,  the  grace  of  Christ,  and  weaiy  of  the  fellowship  of 
Christ ;  and,  therefore,  they  must  be  prepared  for  the  Lord  first ; 
this  is  one  reason  why  preparation  to  every  holy  duty  is  need- 
ful, and  so  needful,  that  let  men  perform  any  holy  duty,  wherein 
they  draw  near  to  Christ  without  a  heart  prepared,  (Ps.  x.  17,) 
their  performances  are  rejected,  or  not  blessed ;  and  hence 
Rehoboam,  though  he  did  maintain  the  worship  of  God  at  Jeru- 
salem, "yet  he  prepared  not  his  heart,"  (2  Chron.  xii.  14;)  and 
hence  Ilezekiah  mourns,  and  begs  pardon  for  this,  "  that  he  is 
so  purified  according  to  the  purification  of  the  sanctuary."  Now, 
to  a  holy  duty,  and  communion  with  Christ  here,  this  is  need- 
ful ;  sore  eyes  can  not  behold  the  sun  without  grief ;  sick  bodies 
loathe  the  best  food  ;  if  the  Lord  should  let  a  carnal  heart  into 
heaven  with  that  heart  he  hath,  and  not  change  his  nature,  he 
would  not  stay  there  if  he  could  escape  ;  but  having  his  swinish 
nature,  he  would  be  in  his  mire  again  ;  and  the  government  of 
Christ  being  a  bondag6  to  him,  he  would  break  bonds,  and  break 
his  prison,  if  he  knew  where  to  fly  from  the  presence  of  the 
Lord  ;  and  hence,  no  work  so  wearisome  as  Christ's  now,  no  time 
so  uncomfortable  and  tedious  as  abiding  under  Christ's  wings  in 
his  ordinances  now.  1  Cor.  xv.  50,  **  If  flesh  and  blood  can  not 
enter  into  the  kingdom  of  heaven,  much  loss  corruption." 

Reason  '1.  In  regard  of  the  rich  grace  and  wisdom  of  his  love 
toward  his  people  ;  for  who  sees  not,  but  that  it  is  a  curse  to  be 
unready  as  these  foolish  virj^ins,  who  were  therefore  shut  out  ? 
O,  therefore,  it  is  grace  and  mercy  to  make  ready,  and  indeed 
an  answer  to  prayers,  and  a  comfort  against  all  fears  of  the  saints, 
who  are  then  desirous  to  be  with  the  Lord  when  they  are  indeed 
ready ;  readiness  fur  Christ  doth  not  destroy  grace,  but  being  a 
fruit  of  God's  grace,  advanceth  it.  Rom.  ix.  23,  the  apostle 
makes  it  the  first  fruit  of  glory,  that  the  saints  are  "  prej^uired 
unto  glory ; "  glory  of  mercy  is  the  end,  preparedness  thereto  is 


• 


THE   TEN    VIRGINS.  551 

the  means,  or  way  leading  to  that  end ;  if  God  appoints  the  end, 
his  wisdom  leads  also  first  to  the  means  which  lead  at  last  to  the 
end ;  if  out  of  his  rich  grace  he  appoints  the  end,  put  of  the 
same  grace,  by  this  other,  he  leads  to  this  end ;  and  though  you 
think  it  not  now  grace,  you  shall  say  it  is  so  another  day,  wlien, 
with  these  foolish  virgins,  you  shall  say,  "  O  that  I  were  ready ! " 
I  know  not  almost  which  is  greatest  love,  to  prepare  for  glory,  • 
or  to  bring  into  the  possession  of  it ;  to  make  a  vessel  of  poi-  ] 
sonous  dross  a  vessel  of  gold,  or  when  it  is  so,  to  fill  it ;  for  the  l^ 
Lord  to  look  upon  a  man  when  he  is  in  his  blood,  and  then  to  n 
wa.sh  him  ;  when  a  man  is  as  water  spilt  upon  the  ground,  and 
a  broken  vessel  of  no  use,  now  for  the  Lord  to  pity,  and  fit  for 
use,  it  L»  exceeding  rich  grace. 

Reason  3.  Li  regard  of  the  honor  of  the  Lord  Jesus,  it  was 
one  ])art  of  the  honor  of  Christ  to  have  John  go  before  him, 
and  (Luke  i.  17)  "to  prepare  a  people  ready  for  the  Lord." 
As  it  is  part  of  a  prince's  honor  to  have  his  bride  ready,  and 
attired  to  welcome  and  entertain  him,  when  he  shall  return  to  her, 
she  owes  this  honor  to  him,  and  he  expects  this  honor  from  her; 
so  the  Lord  .Jesus  deserves  this  honor  from  all  his  people  to  be 
in  readiness  for  him.  Suppose  these  virgins  had  tunie<l  harlots, 
and  gone  a-whoring  from  him  till  his  very  coming,  and  then  had 
been  taken  in,  what  might  the  world  think  ?  Doth  he  love  the 
fellowship  of  harlots  ?  for  a  man's  heart  to  go  a-whoring  from 
the  Lord,  after  the  world,  or  lusts,  to  die  so,  is  to  disgrace  the 
Lord  Jesus;  and  hence  (Phil.  iii.  17  to  the  end)  there  are  two 
sorts  of  men  professing  godliness  ;  some  mind  **  earthly  things," 
others  look  and  mind  "  a  Saviour  from  heaven  ; "  the  one  disgrace 
Christ,  and  are  enemies  to  him ;  and  hence  Paul  weeps  for  them  ; 
the  other  are  his  friends.  And  are  princes  so  far  respected  as 
all  things  are  ready  for  them?  and  is  the  Lord  worthy  of  no 
such  respect,  so  as  that  his  people  should  be  unready?  No, 
know  it  as  he  said,  (Mai.  i.)  **  He  is  a  great  King." 

The  particulars  wherein  this  readiness  consists  I  have  8[)okeii 
of  in  the  first  part  of  the  parable,  and  shall  now  only  speak  of 
them  in  the  subsequent  uses. 

Section  UL 

Use  1.  Of  terror  and  astonishment  of  heart  to  all  those  that 
are  wholly  unready,  that  have  no  readiness  at  all  to  meet,  or  to 
have  fellowship  with  the  Lord  Jesus ;  if  those  that  are  ready 
be  received  in,  then  those  that  be  unready  shall  be  shut  out.      _ 

There  is  a  number  among  us,  young  and  old,  of  all  sorts  almost^  | 


552  THE   PARABLE    OF 

among  us,  that  swarm  up  and  down  towns,  and  woods,  and  fields, 
whose  care  and  work  hitherto  hath  been  like  bees,  onlj  to  get 
honey  to  their  own  hive,  only  to  live  here  comfortably  with  their 
houses,  and  lots,  and  victuals,  and  fine  clothes,  etc,  but  not  to  live 
1  hereafter  eternally.  Suppose  the  Lord  should  stop  thy  breath, 
and  cut  thee  off,  what  would  become  of  thee  ?  I  trust  to  Grod's 
mercy,  I  hope  I  should  go  to  Christ,  though  I  am  not  assured  ; 
but  are  you  ready  for  Christ  ?  Yes,  I  hope  I  am ;  O,  poor 
wretch !  why  dost  hope  so  ?  if  thou  never  hadst  one  hour's  serious 
thoughts.  What  will  become  of  me?  or,  How  shall  I  be  ready? 
feeling  thy  unreadiness  and  unfitness  thereunto.  Or  if  thou  hast 
had  any  thoughts,  never  wast  possessed  with  any  strong  fears  of 
eternity,  and  separation  from  the  Lord  Jesus,  which  hath  damped 
thy  mirth,  and  sunk  thy  heart,  and  perplexed  thy  thoughts,  and 
made  thee  think  with  terror  upon  thy  conscience.  What  will  be- 
come of  me  ?  nor  made  thee  desirous  to  ask  others  that  question, 
as  it  is  commonly  one  of  the  first,  though  but  a  common  work,  to 
think  of  dying  presently :  I  have  lived  long  without  God  and 
Christ  in  the  world,  and  die  I  must  shortly,  and  what  will  be- 
come of  me  then  ? 

But  you  have  slept  quietly  enough  in  the  night,  and  sung  care 
away  and  ca*^t  fear  away  in  the  day,  and  thy  heart  never  had 
one  hour's  fit  of  shaking  and  trembling  at  eternity  to  come, 
when  it  is  the  nature  of  true  fear  ever  to  have  the  eye  upon  what 
it  fears,  till  it  is  taken  away ;  and  if  difficulty  attend  the  same,  to 
remove  it;  it  can  not  be  quiet,  but  will  cry  for  help,  if  possibly 
help  may  be  had  ;  this  you  never  did  :  no,  thou  never  hadst  so 
much  as  these  foolish  virgins,  viz.,  to  be  awakened  at  all,  but  a 
spirit  of  slumber  hath  been  upon  thee ;  God  hath  given  thee  eyes, 
but  thou  canst  not  see ;  ears,  and  thou  canst  not  hear ;  thou  sayest 
(it  may  be)  that  thou  dost  hope  thou  art  prepared  ;  alas !  thou 
hast  not  a  virgin's  name,  much  less  nature,  nor  dost  thou  not 
deserve  it  neither;  thou  hast  not  forsaken  thy  loose  company, 
nor  yet  come  to  the  company  of  the  wise,  neither  dost  thou  de- 
sire it,  or  think  thyself  unworthy  of  it;  thy  lamp  is  out;  nay, 
thou  never  hadst  any  light  at  all,  never  madest  profession  at  all, 
as  if  one  ready  for  Christ ;  but  O,  poor  wretch,  all  is  yet  to  do 
with  thee !  if  so,  then  remember  that  if  thou  diest  now,  thou  shalt 
never  have  communion  with  Jesus  Christ  in  glory. 

Section   IV. 

Object,  What  if  1  have  not? 

Ans,  I  know  it  is  the  misery  of  men,  they  can  make  nothing 
of  this  till  they  feel  it :  but  two  things  I  will  say :  — 


THE   TEN    VIRGINS.  553 

1.  Do  but  consider,  what  if  thou  shouldst  be  deprived  of  the 
light  of  the  sun  ;  nay,  only  of  bread,  only  that  one  creature,  and 
have  clothes,  sun,  friends,  all  other  blessings  but  that ;  would  it 
not  be  a  woe  with  a  witness  ?  would  it  not  cut  a  man's  heart  to 
hear  him  cry  bread,  bread,  a  little  bread,  for  the  Lord's  sake,  to 
save  my  life  !  there  is  but  a  drop  of  the  sweetness  of  Christ  in 
that.  O,  what  a  misery  wiU  it  be  to  pine  away,  and  fiunish  under 
wrath  in  chains  of  darkness,  and  to  cry,  O,  a  little  refreshing  from 
the  presence  of  Christ,  and  canst  not  get  it,  but  to  live  ever  tor- 
mented without  that,  when  thy  soul  shall  cry.  Lord,  thus  long 
have  I  been  tormented  without  thee,  till  my  spirits  are  weary, 
and  my  heart  faint ;  now,  O,  now  a  little  mercy,  —  O,  no, 

2.  That  though  thou  scest  it  no  great  matter  to  be  separated 
from  Christ  now,  yet  when  the  heavens  shall  be  in  a  flaming  fire, 
and  the  earth  shall  give  up  the  dead  that  be  in  it,  and  Christ 
sliall  appear  in  infinite  glory,  admired  of  angels,  blessed  of 
saints,  crowned  of  God,  comforting  his  elect,  "  Come,  O,  come,  ye 
blessed ; "  then  you  shall  think  this  separation  something.  O 
that  you  would  now  go  home  and  mourn,  and  look  up  to  the 
Lord,  that  he  would  make  thee  ready  a  vessel  of  honor,  and  ac- 
knowledge it  is  righteous  with  him,  if  he  should  never  do  it ! 

Section  V. 

Use  2.  It  is  of  examination  to  all  the  virgins :  would  you  know 
whether  the  Lord  will  bring  you  to  eternal  fellowship  with  him  ? 
are  you  ready  for  him,  made  fit  to  live  with  him,  or  no  ?  for  hero 
only  those  which  are  ready  are  received  in  ;  the  foolish  virgins 
did  lie  so  long  asleep,  that  little  did  they  think  they  were  un- 
ready, until  the  bridegroom  came,  and  it  was  too  late.  It  is  the 
condition  of  many  at  this  day,  that  little  dream  of  their  separa- 
tion from  Christ,  and  yet  shall  be  when  he  comes ;  but  they  have 
some  hopes  and  assurance ;  they  look  to  meet  the  bridegroom 
when  he  shall  come,  and  so  fall  into  a  sweet  sleep;  a  comfortable 
condition  until  the  Lord's  coming  puts  tlicm  upon  more  narrow 
searching  than  ever  before;  that  which  many  think  gold  now 
shall  lie  found  hay  and  stubble,  and  consumed  to  nothing  at  the 
coming  of  Clirist ;  therefore  search  now. 

I  know  there  is  many  a  gracious  soul  is  ready,  fears  to  slip  in 
at  the  passage  over  that  narrow  bridge,  betw<^en  life  and  death, 
this  end  of  time  and  beginning  of  eternity,  an<l  loth  I  am  to  sad 
any  ;  but  hear  what  I  sliall  now  say  in  fear :  when  there  aro 
these  three  things  in  the  soul,  then  it  is  ready  ;  whiles  any  aro 
wanting,  it  is  unready ;  and  by  these  try  yourselves. 
VOL.  II.  47 


554  THE   TAKABLE    OF 

Section  VI. 

I.  When  the  soul,  the  spouse  of  Christ,  is  made  lovelj  by  its 
wedding  jpirment,  the  royal  robe  of  his  own  righteousness  in  the 
eyes  of  Christ ;  for  this  bridegroom,  though  he  finds  his  spouse 
tihhy,  yet  he.  being  glorious  and  lovely  himself,  makes  it  lovely 
and  glorious.  Eph.  v.  25,  26.  A  queen  fit  for  the  fellowship  of 
this  King  of  kings,  and  through  this  righteousness  (though  oth- 
erwise weak  and  vile,  yet)  the  object  of  his  and  the  Father's 
infinite  and  endless  delight  in  heavenly  glory ;  now  it  is  fit. 
ZiH.'h.  iii.  1-5  ;  2  Cor.  v.  2,  3.  Without  this  righteousness,  there 
is  nothing  but  shameful  nakedness  in  the  best ;  so  as  the  soul, 
with  Adam,  will  rather  seek  bottoms  of  mountains  to  hide  it 
from  Christ,  than  to  appear  before  him.  Now  examine  you 
saints :  time  was,  that  sin  was  no  shame  to  thee,  though  thou 
didst  wallow  in  that  vomit,  and  livedst  in  it,  and  livedst  by  it  as 
by  thy  tnide ;  or  if  the  Lord  did  keep  and  cleanse  you  from 
foul  sins,  and  that  you  could  pray,  and  sorrow,  and  kqow,  and 
remember  what  you  heard,  and  had  some  good  affections,  now 
you  wore  somebody  in  your  own  eyes,  and  it  may  be  you  thought 
if  vou  died  then,  vou  should  to  heaven,  and  Christ  must  neetis 
save  vou  ;  whom  should  he  save  else  ?  but  now  the  Lord  hath 
made  theo  \H>or  in  spirit,  and  ashamed  ;  nay,  the  Lord  hath 
made  thoe  lie  down  confounded,  because  of  all  thy  shame  before 
him  ;  and  the  Lord  hath  made  thee  see  a  glory,  a  rising  sun  in 
Christ's  righteousness  which  tlie  gospel  hath  brought  toliglit; 
though  tlu)u  wort  a  poor,  naked,  condemned,  vile  creature,  yet 
the  Lord  hath  made  thee  seek  for  it,  so  as  to  esteem  all  tilings 
loss  to  Ih^  found  there  ;  and  now  here  is  all  thou  hast  to  glory  in, 
as  that  which  may  make  thee  lovely  in  the  Father's  sight ;  and 
hen*  the  Lord  hatli  quieted  thy  conscience,  and  heart  also  ;  be 
not  disiH»un\g(.Ml,  nor  afniid  to  stand  before  the  Lord,  if  he  should 
send  for  thoo  this  night ;  for  though  thou  art  vile  in  thine  own 
eyes,  yot  the  Lonl  Umks  ui>on  thee  as  lovely. 

Tho  ajH^stlo  makes  a  question,  why  the  Gentiles  are  justified, 
and  not  the  Jews,  (Rom.  ix.  30,  31  ;)  he  answers  it,  (ver.  32.) 
viz.,  *•  Thev  souj'lit  it  bv  the  works  of  the  law  ;"  but  if  it  be  other- 
wise  with  thi'c,  that  in  Christ  thy  righteousness  and  strength  is, 
then  thou  may  St  glory ;  so  that  now  thou  shalt  have  peace 
again,  against  all  the  condemning  of  conscience,  Satan,  and  God 
himself'. 

Rut  have  vou  seen  vour  nakedness,  known  and  stood  con- 
vinced  «)f  vour  vilencss,  and  have  heard  the  voice  of  God  con- 
demning  thee  for  thy  sinful,  though  civil  life,  and  been  afraid, 


THE   TEN   VIRGINS.  655 

and  hereupon  you  have  reformed  your  life,  lamented  your  course, 
set  upon  some  duties,  gone  to  Christ  for  strength  against  some 
corruptions,  and  you  have  had  it,  and  you  have  looked  about 
you,  and  been  ready  to  say,  If  the  Lord  saves  not  me,  whom 
should  he  ?  and  so  have  sewed  these  leaves  and  skins  together  to 
cover  your  shame  ;  and  now  you  are  well  being  strangers  to  this 
true  righteousness,  you  shall  never  see  the  Lord  in  peace,  if  you 
die  thus.  Or  if  thus,  you  see  not  Christ  to  be  all,  sin  is  not 
your  shame,  but  you  lie  in  it,  and  holiness  is  not  your  glory ; 
and  hence  you  esteem  it  not ;  but  it  is  a  common  thing  to  you, 
if  that  was,  then  it  would  be  your  glory  to  be  like  Christ,  and  to 
live  to  him.  Know  it,  thou  art  not  yet  re€uly,  for  thou  only 
seest  the  garment,  and  you  catch  at  it,  but  the  Lord  helps  you 
not  by  faith  to  put  it  on. 

Section  VIL 

2.  When  the  soul  is  filled  with  the  Spirit  of  Christ,  when  there 
is  not  only  some  of  the  workings  of  the  Spirit  in  the  soul,  but 
the  soul  is  filled  with  the  Spirit ;  for  this  was  the  wound  of  the 
foolish  virgins,  they  had  lamps,  outward  profession,  and  glorious, 
which  was  a  work  of  the  Spirit,  and  some  dipping  of  their  wick 
in  the  oil,  some  lighter  superficial  changes,  and  works  of  grace 
in  their  hearts ;  they  had  not  oil  in  their  vessel,  they  had  not 
plenty  and  fullness  of  the  Spirit ;  some  unripe  ears  there  were, 
but  not  full ;  and  hence  they  were  to  buy  when  the  Lord  Jesus 
came  ;  but  the  wise  had. 

The  blood  and  righteousness  of  Christ  ever  brings  the  plenty 
of  the  Spirit  of  Christ ;  hence  (2  Cor.  v.  5)  "  earnest  of  the 
Spirit." 

I  speak  not  now  of  extraordinary  fullness,  which  prophets  ^ 
and  apostles  had,  nor  of  that  fullness  which  is  in  glory,  as  if  we  • 
must  have  that  here ;  but  of  that  which  the  saints  attain  to  in  i 
this  life,  every  one  according  to  his  need  and  measures  of  capa-  ■ 
bleness  of  the  same  ;  the  Spirit  of  love  is  not  dropped,  but  shed 
into  the  heart ;  the  Spirit  of  God  in  them  is  not  a  Spirit  of  some  \ 
light  affection;  dying  affection,  but  of  "eternal  life."  Rom.  viii.  2, 3.  , 
The  Spirit  of  mourning  doth  not  only  drip  upon  them,  but  **  it  is 
poured  down  upon  them,"  (Zech.  xii.  10 ;)  the  Spirit  of  wisdom 
doth  not  only  give  them  light  and  knowledge,  but  *•  marvelous 
light."  1  Pet.  ii.  0. 

I  have  opened  this  at  large ;  only  three  signs  now  I  shall 
give  you  to  discern  this  Spirit  by. 


'ARAKI.K   OF 


SccTiox  vm. 


m 


I 


1.  Thill  Spirit  and  fullnc'ss  of  ii,  ihe  saints  not  only  ptnj-  for, 
but  lliey  fallow  their  prajers  lo  Christ,  until  thoir  saah  are 
Bweetly  eatifflcd  with  it,  and  so  it  abides  daily  satisfying  ihcir 
hearts.  John  iv.  14,  "The  water  I  shall  give  shall  be  a  spring, 
so  as  the  soul  shall  not  thirst  after  more  grace  ; "  i.  e.,  with  a  tor- 
menting thirst :  not  after  the  irorld  ;  tlie  grace  of  God  and  the 
Spirit  of  Gotl  in  (he  heart  is  so  sweet,  that  the  sonl  sailh,  0.  it 
is  enough;  0,  if  my  soul  mip;ht  ever  be  thus  near  the  Lord,  en- 
deared U>  faim,  walking  thus  humbly,  thankfully,  cheerfully  with 
him,  this  should  be  all  ray  desire  ;  and  hence  ('Tohn  xiv.  IG)  it 
is-c«lled  "the  Comforter,"  which  dwells  in  them,  and  is  known 
by  them ;  the  world  knows  it  not.  Now,  here  is  the  wound  of 
others,  lliey  have  the  Spirit  convincing  them  of  emptiness,  mis- 
ery, nakedness,  and  Ihcy  lie  so,  and  they  desire  ;  but  as  Solomon 
eaith,  (Prov.  xiii.  4,)  "  Tliey  are  forsaken  of  the  Spirit,  before 
they  find  him  to  be  a  Comforter  quenching  their  thirsty  desires, 
making  them  to  feel  tlie  sweetness  of  hie  presence,  of  bis  grace." 
la.  Iviii.  11.  There  were  liivers  that  did  pray,  fast,  draw  rear 
to  God,  and  did  delight  in  it,  but  they  felt  not  what  th<iy  desired 
at  all ;  there  were  some  lusts,  their  souls  were  lean,  and  like 
parched  deserts ;  but  when  the  heart  is  indeed  humbled,  the 
Spirit  comes  in,  and  ronkea  the  bones  fat,  and  like  a  watered 
garden  ;  O,  therefore,  take  heed  you  give  not  over,  till  the  Lord 
pour  out  in  thy  empty  heart  of  Ihe  fullness  of  his  grace. 

2.  This  Spirit  ever  keeps  a  man  poor  and  vile  in  bis  own 
eyes,  and  empty.  Take  a  man  that  hath  no  knowledge  nor 
taste  of  Giod'e  grace,  while  he  finds  ignorance,  he  may  pray,  and 
be  diligent  in  use  of  means,  and  full  of  life  ;  but  when  he  hath 
got  some  knowledge,  and  can  discourfle  pretty  well,  and  hath 
Borae  laBtes  of  the  heavenly  gift,  some  sweet  elapses  of  grace, 
find  BO  his  conscience  is  pretty  well  quieted,  and  if  be  hath  got 
some  answer  to  his  prayers,  and  hath  sweet  affeetioni'.  he  grows 
full,  and  having  ease  to  his  conscience,  caste  off  sense,  and  daily 
groaning  under  sin ;  and  hence  the  Spirit  of  prayer  dies,  he 
loses  his  esteem  of  God's  ordinances,  feels  not  such  need  of 
them,  or  gets  no  good,  feels  no  life  and  power  by  them ;  and 
■whereas  before  he  could  catch  at  every  word,  and  mouro  wtiea 
he  found  the  Lord  passed  by  him,  and  speak  never  a  good  word 
to  him  (  now  no  such  trouble,  lieeausc  he  is  full.  This  is  the 
woful  condition  of  some,  but  yet  they  know  it  not ;  but  uow  he 
that  is  filled  witli  tlie  Spirit,  the  Lord  empties  him,  and  Uie 
longer  he  lives,  so  that  others  think  he  needs  not  much  grace. 


\  ■- 


THE   TEN   VIRQINS.  657 

yet  he  acx;ounts  himself  the  poorest,  and  feels  a  need  of  every 
truth  of  Grod,  and  ordinance  of  God  ;  his  sin  (it  is  true)  contin- 
ues, it  is  not  quite  abolished,  and  his  sighing  within  himself  con- 
tinues also  to  his  grave.  Is.  Ivii.  15.  "  Poor,"  and  yet  the  Lord 
dwells  there  ;  how  can  these  stand  together  ?  very  well  in  those 
who  are  the  Lord's. 

3.  This  Spirit  comes  in  that  fullness,  as  that  it  so  purifies  the 
heart  of  sin  and  self,  as  that  it  makes  the  soul  set  itself  for  God, 
as  his  last  end  and  happiness,  and  so  as  that  the  work  of  Christ 
is  his  blessedness.  2  Tim.  ii.  20,  21,  "He  that  purgeth  himself 
from  these  things,  is  a  vessel  of  honor,  and  fit  for  his  Master's 
use."  It  is  with  some  souls  as  it  is  with  some  drossy  vessels ; 
they  are  put  out  of  the  fire,  and  they  are  taken  out  before  their 
dross  is  removed,  or  they  melted,  or  if  melted,  yet  not  fashioned 
for  use,  even  to  every  good  work  ;  so  some  have  great  troubles 
without  and  within  ;  now  the  fire  goes  out,  or  they  get  out  of  the 
fire,  viz.,  the  trouble,  before  their  dross  is  removed,  or  their  sin- 
ful natures  be  changed  ;  or  if  they  be  melted,  yet  they  are  not 
fiishioned  and  framed  for  their  IViaster's  use  only ;  they  are  for 
their  own  use,  and  their  lusts*  use,  and  seek  themselves  in  all  they 
do,  but  not  for  the  Lord's  use  ;  it  is  not  their  life  to  live  with  God. 
Promises  are  sweet,  and  Christ  is  sweet,  and  heaven  is  sweet ; 
but  the  work  of  Christ,  to  be  of  use  for  Christ,  this  is  not  their 
bliss.  I  know  saints  fall  short  here  much,  and  seek  themselves  ; 
but  yet  their  hearts  are  prepared,  fashioned,  set  for  this  end,  and 
they,  through  the  help  of  the  Spirit,  refine  themselves  for  the 
Lonl ;  that  when  sin  desires  them  to  serve  it,  No,  (their  answer 
is,)  I  am  no  debtor  nor  servant  to  you  ;  I  have  lived  too  long  to 
you  already  ;  I  am  now  the  lord's,  and  for  the  Lord.  O  that  I 
might  have  that  honor  as  to  be  employed  for  him  !  I  say  unto 
you,  the  Lord  hath  here  filled  you,  and  fitted  you  for  his  use,  and 
you  may  be  comforted. 

Section  IX. 

3.  When  the  soul  is  recovered  out  of  that  security  which 
usually  befalls  men  after  some  time  of  first  affection  and  profes- 
sion, in  that  measure  as  that  now  it  lives  unto  the  I^rd  in  a  daily 
waiting  for  him,  and  longing  for  him,  wh(;n  the  Lord  sees  it  m«?et 
to  come  and  take  him  to  himself.  For  all  these  virgins  fell  asleep, 
after  they  came*,  out  to  meet  the  bridegroom  with  their  l)urning 
lamps  ;  and  not  only  the  fooHsh,  but  tlie  wise  also  slept.  Now,  I 
a-^k  you.  Do  you  think  they  were  ready  tUm  for  the  Lord  ?  No, 
not  until  they  were  awakened  again,  and  the  wise  had  got  their 
lamps  burning  again,  and  waiting  for  him  ;  but  yet  the  foolish 

47  • 


I 


;  rABAtii.F.  OF 


had  got  not  onlj  no  light  to  their  Inmps,  but  oil  was  wanting 
to  llieir  I'eBBela  ;  ao  it  ia  here. 

Time  haih  been,  that  the  l>onl  hath  awakened  you  with  fean- 
nnd  terrors  about  your  state,  and  you  have  got  into  tlie  asseiii*> 
blagcs  of  the  saints  together,  and  kept  company  with  tbem,  and 
you  have  escaped  the  outward  pollutions  of  the  world,  and  defile- 
rnenls  of  Uod's  worship  and  services,  and  you  have  seen  the  ii 
sufiiciency  of  all  duties,  and  it  is  Cliiist  you  Imve  looked  aAeiv 
and  prayed  for,  and  got  some  peace  and  comfort  that  he  is  yoar^< 
and  have  looked  to  meet  hiiQ>  hoped,  if  you  die,  that  you  slioulj 
be  saved  ;  but  have  you  not  fallen  into  a  secure  frame  again,  botb' 
wise  and  foolish  ?  have  you  not  turned  prodigals,  and  spent, 
lost  all,  after  yon  hare  hod  jour  portions  ?  if  not,  thank  Go3i, 
be  not  bigh-minded,  but  fear ;  for  very  few  but  after  fallneM' 
fall  asleep  ;  'and  afler  they  have  had  some  peace  of  conscienco) 
they  fall  to  enter  into  some  peace,  if  not  with  some  foul  open  si 
jct  some  truce  with  some  lesser  secret  ains,  mid  il'  their  oil 
not  spent,  their  sorrows  spent  in  sorrowing,  their  trouble  sp 
in  trouble,  tlieir  desires  spent  in  desiring,  (as  water  spends  ai 
itself  in  running  out  of  a  cistern,  not  out  of  a  spring,)  yet  ih^ 
light  hath  gone  out  j  the  beauty  of  thy  professioD  ia  (it  may  be);' 
lost,  that  heat  and  life  is  gone  which  otliers  saw,  and  you  saw. 
much  more :  are  you  ready  now  ?  and  though  you  may  haw 
Bome  awakenings,  yet  are  they  so  far  as  to  cause  you  to  get  upi' 
and  kindle  your  lamps,  and  wait  for  the  bridegroom  ?     If  it  te 
80  that  stiU  you  keep  sleeping,  and  hare  not  your  lamps  rcndf. 
trimmed,  then  you  are  just  as  all  the  foolish  virgins  were  beforo 
the  cry  came. 

Section  X. 

Quetl.  But  may  not  a  godly  man  die  in  a  declining,  decayioj^ 
secure  frame  ? 

Alts.  1.  He  may  die  in  an  uncomfortable  frame,  without  greal 
peace  of  conscience  ;  for  sonietime-s  a  man's  lamp  may  shiM 
brightest,  when  hia  peace  is  least ;  but  the  more  prayer,  the 
more  searcliings  and  washing  of  heart  is  ihcn  to  be  attendedf 
a  godly  man  may  die  mourning  for  aught  1  know,  and  tlie  Lor 
give  him  liis  garment  of  gladness  in  heaven  for  ibe  spirit  a 
heaviness  here  on  earth ;  because  though  he  loseth  the  comfod 
of  bis  estate,  yet  not  the  safety  of  il,  because  he  dies  uitder  t) 
wings  of  a  promise  ;  so  that  though  he  dies  uncomfortably,  j 

2.  He  may  die  to  his  feeling  in  such  a  frame,  poor  and  co 
trite  ;  for  growing  in  ihc  sense  of  emptiness,  is  not  decaying  i| 


THE  TEN   y  mo  INS.  559 

the  being  or  power  of  holiness ;  the  Lord  is  now  preparing  of 
him  to  honor  his  grace,  when  he  doth  not  help  liim  to  honor  his 
will  in  that  enlargedness  of  heart  to  it  as  he  would,  so  that  his 
soul  is  not  decaying. 

3»  But  yet  I  do  not  know  that  the  Lord  lets  his  people  die 
ordinarily  in  a  withering  condition,  especially  if  it  appeal'  so  to 
others  of  his  discerning  servants ;  the  Lord  will  send  some  cry 
to  awaken  his  servants  before  he  comes  to  them,  or  they  enter 
into  the  marriage  with  him :  I  will  allow  some  unusual  excep- 
tions against  general  rules,  and  put  in  Asa  for  one,  and  leave 
secrets  with  G^ ;  but  ordinarily  the  Lord  doth  not  let  his  dear 
servants  die  in  a  sottish,  secure  state.  When  Samson's  locks 
are  cut,  and  his  strength  lost,  he  shall  lie  in  the  mill  until  they 
be  grown  again  before  he  dies ;  and  Solomon  may  run  riot,  but 
he  shall  proclaim  his  folly  to  all  ages  in  the  world  for  it,  in 
Eccles.,  before  he  dies.  Eph.  v.  26,  27,  "  Christ  presents  his 
church  without  wrinkle ; "  you  are  to  be  presented  by  Christ  to 
the  Father,  and  to  be  set  before  Christ  without  wrinkle,  without 
witherings,  and  decays :  if  he  loves  you,  he  will  wash  you,  that 
you  may  be  so. 

Section  XI. 

Quest.  But  must  they  be  so  far  awakened,  as  to  wait  for  the 
Lord,  and  desire  to  be  with  him,  having  got  vessels  full,  and 
him|>s  burning  ? 

Ans.  Yes,  in  some  measure  at  least ;  for  there  are  awaken- 
ings to  the  life  of  duties  in  this  world  ;  by  the  one,  the  soul  is 
raised  out  of  this  world  to  the  Lord  in  glory  ;  by  the  other,  the 
soul  is  raised  up  to  duties  in  this  world ;  if  the  Lord  awakens 
not  his  saints  to  the  first,  cither  they  are  not  awakened  truly,  or 
not  thoroughly  and  effectually;  for  till  then  the  soul  is  not 
ready.  Luke  xii.  40,  with  45.  As  it  is  with  a  man  who  is  sent 
for  to  enjoy  favor  and  fellowship  of  the  king,  he  is  not  ready  for 
it,  until  he  stands  waiting  at  the  door,  and  that  it  is  his  business, 
the  patterns  of  mercy,  and  vessels  of  glory,  are  ever  set  out  in 
the  New  Testament  by  this.  Heb.  ix.  tUt, ;  Tit.  ii.  12,  13. 

Look  as  it  was  with  Simeon,  (Luke  ii.  25,)  he  had  a  promise 
he  should  see  Christ  before  he  die<l ;  hence  he  waited  for  the 
consolation  of  L*rael ;  so  the  soul,  having  a  promise  of  seeing 
Christ  when  he  is  dead,  it  makes  him  wait  for  this  time ;  and 
when  he  wants  a  promise  sealed,  though  he  waits  not  nextly,  yet 
he  waits  remotely,  that  the  Lord  would  cause  him  to  believe  it, 
that  so  he  might  wait  for  it ;  that  is  his  end,  this  is  the  means, 
lie  knows  it  is  best  to  be  with  the  Lord,  where  is  no  sin,  but 


660  THE  pabjlBLS  or 

boHness ;  he  hath  fonnd  him  sweet  io  his  looks,  in  his  words,  bi 
his  works,  in  his  hopes,  his  first  fruits,  bat  to  be  with  him  is  best 

This  is  not  such  a  high  pitch  which  saints  come  not  to,  it  is 
indeed  such  which  hypocrites  come  not  to ;  the  hjpoGrite's  end 
is  to  escape  misery :  hence  they  desire  comfort  by  duties,  that 
they  shall  be  freed  from  it,  bat  not  to  enjoy  Qirist ;  the  Lmd 
never  tied  in  their  souls  such  a  knot  of  fiiith  and  loye  which 
works  this. 

For,  1.  Security  of  saints,  it  is  not  the  privatioa  of  life,  /that 
is  death,)  but  a  suspension  of  the  acts  of  a  heavenly  life ;  there 
is  in  them  love  to  Christ,  delight  -in  him,  happiness  in  living  to 
him,  pleasing  of  him ;  but  it  is  suspensed  by  cares  or  contents 
of  the  world,  and  love  of  ease ;  hence  a  Christian  is  never  thor- 
oughly awakened  till  he  comes  to  that  life  again ;  his  heart  is 
with  Christ  in  heaven  ;  and  because  he  can  not  be  there,  hence 
he  stays  a  while,  and  looks,  and  waits  for  it :  another  security  is 
the  privation  of  life,  of  empty  duties  arising  from  some  vanish- 
ii^g  affections,  as  in  the  foolish  virgins  which  were  to  quiet  con- 
science only ;  hence  their  awakening  is  only  to  that  life  again 
at  the  best,  if  ever  Grod  do  awaken  them,  unless  the  Lord  in- 
deed  convert  them. 
J  ~  5w  Every  thing  will  mightily  tend  to  that  to  which  its  nature 
bends  and  inclines  it ;  as  a  stone,  if  thrown  upward,  will  mightily 
tend  downward.  Some  say  there  is  an  element  of  fire  above, 
because  this  here  endeavors  to  ascend,  as  being  out  of  its  place ; 
he  that  is  of  the  earth,  he  will  be  tending  to  it,  though  awa- 
kened, though  lifted  up  ;  saints  will  be  tending  upward,  because 
their  nature  is  heavenly,  loving,  looking,  waiting,  longing, 
(2  Cor.  V.  3,  4,  with  1,)  as  angels  here  be  willing  to  stay  to  do 
the  work,  but  yet  they  long  to  be  before  the  face  of 'Grod  again, 
because  their  natures  are  heavenly,  and  there  their  proper 
Iphkce  is. 

Now,  for  the  Lord  Jesus*  sake,  examine  yourselves  here.  I 
ho])e  some  are  awakened,  the  word  hath  done  it ;  cry  of  afflic- 
tions, inward  temptations  Iiave  made  you  look  about  you,  and 
you  are  wearied  out  with  your  own  ways ;  but  are  you  not  since 
I  grown  secure  p/time  was,  the  feet  of  the  messengers  of  peace 
were  glorious,  but  now  their  message  is  mean ;  Sabbaths  longed 
for,  now  you  are  weary  of  them,  heartless  in  them,  sleep  with 
the  spoon  in  your  mouths ;  private  duties  were  seasons  of  break- 
ing the  heart,  refresliing  and  comforting  from  the  Lonl,  but  now 
you  neglect  them,  slight  them,  and  the  Lord  in  them,  and  arc 
not  much  troubled  at  it,  because  you  have  some  exciuse  or  other 
for  it ;  thy  moutli  was  full  of  good  questions,  now  thou  thinkest 


THE   TEN   VIRGINS.  561 

thyself  more  fit  to  teach  than  learn ;  thy  society  was  sweet  as 
the  rose  in  spring,  now  the  sweet  odor  of  it  is  lost :  time  was, 
thou  wert  exceeding  tender  of  the  least  sin,  and  not  a  day  passed 
but  thy  cheeks  were  wet  in  secret  before  the  Lord ;  now  thou 
art  grown  blind  and  bold,  and  you  can  defile  yourself  in  all  your 
ways,  and  your  faith  in  Christ  keeps  you  from  repentance  for 
sin  ;  time  was,  the  truth  was  glorious,  and  you  could  make  use 
of  your  notes  many  a  day  afler,  when  you  did  not  find  good  in 
public ;  but  now  pen  and  ink  is  left  at  home,  you  cast  your  bread 
into  comers,  and  feed  not  your  hearts  therewith :  time  was,  you 
could  take  a  rebuke  kindly,  when  you  were  little  in  your  own 
eyes ;  but  now,  if  you  think  a  reproof  is  meant  of  you,  your 
hearts  can  swell ;  nay,  now  your  judgment  decays :  What  warrant 
for  private  prayers  twice  a  day  ?  what  warrant  for  weekly  ser-  « 
mons,  when  we  have  six  days  to  labor,  and  one  to  rest  in  ?  you  I 
were  formerly  more  exact,  but  now  wiser,  and  thus  you  lie/ and  I 
as  if  you  were  come  to  the  end  of  your  race  already,  and  feach 
not  after  things  before  you,  you  have  enough  grace,  hence  you 
think  you  shall  be  saved,  and  so  sit  still,  and  now  play  the  good 
husband.  O,  the  covenants  you  have  had,  if  ever  you  came 
hither  what  you  would  do !  O,  the  esteem  of  tlie  Lord  afar  off! 
but  now  you  are  broken  by  your  voyage,  and  your  vessel  is 
cracked,  oil  is  run  out,  and  lamp  is  out ;  will  you  die  so  ?  if  you 
say  yes,  I  profess  you  are  not  ready ;  it  is  a  question  if  ever 
you  had  grace,  if  it  be  so ;  and  therefore  bless  Grod,  the  Lord 
gives  you  warning  this  day ;  but  I  fear  many  will  not  stir  till 
Christ  comes ;  I  say  as  she  to  Samson,  ^  Up,  for  the  Philistines 
are  upon  thee ;  "  so  I  say,  security  is  upon  thee,  and  wrath  is 
now  gone  out  to  awaken  thee,  if  the  word  doth  not. 

Section  XIL 

Use  3.  Of  Exhortation,  Labor  to  be  in  a  readiness,  awaken 
out  of  your  sleep,  and  get  your  garments  on,  your  loins  girt, 
your  vessels  full,  your  lamps  burning,  that  you  may  indeed  be 
ready,  and  the  Lord  may  find  you  so,  as  well  as  men  think  you 
so.  It  is  Christ's  exhortation.  Luke  xii.  40.  Whereupon  Peter 
asked,  did  he  speak  that  parable  only  to  the  disciples,  or  of  all  ? 
(ver.  41,)  he  answers,  all,  especially  them  that  know  the  Ix)rd'8 
mimi  herein,  and  do  it  not,  Ver.  47.  So  you  may  ask  me.  Whom 
do  I  press  to  make  ready  ?  I  answer,  all.  Two  sorts  I  shall 
therefore  name. 

1.  Those  who  are  yet  unready,  either  in  whole  or  part. 

2.  Those  who  are  ready,  but  not  so  ready  as  those  should  be 


I 


562  TIIK   TARADLK   OF 

who  atftnd  before  tbe  Lord,  and  as  tlieraselvea  will  wisk  anolta 
day  they  hnd  been  ;  Ihe  wise,  as  well  as  IbolL^L,  may  be  aleepji 
and  so  uarcady  tor  a  time ;  but  O,  awuke. 

First.  Those  who  are  unreodj  and  unprepared  for  the  Lorj 
and  his  coming ;  are  there  any  sueU  ?  yes,  very  many ;  som 
there  be  who  know  they  are  unri?aily,  and  will  not  yet  buy,  am 
yet  prepare  not  for  it,  because  they  are  young  enough  yet,  o 
have  time  enough  to  provide  for  Chat  hereafter.  Some  otbera^' 
because  they  cry,  Lord,  Lord,  nnil  look  to  Christ,  and  f 
well  ihotight  of  by  the  wise,  that  think  tbey  are  ready ;  1 
know  it,  all  your  thoughts,  and  cares,  and  prayers,  and  endeavoi^' 
are  Utile  enough  for  it,  even  all  your  life ;  and  yet  to  prepars 
for  this  hath  been  the  least  part  of  many  a  man's  life ;  and  eudt 
is  the  security  of  some,  that  till  Christ  eome,  they  will  not  girl 
up  themstilvea  to  this  work. 

Section  XUL 
Motive  1.  Consider  tbe  hunentable  end  of  one  who  dies 
ready ;  some  (not  all)  tbe  Lord  leaves  for  terrors  to  the  sei 
world,  who  are  as  good  as  men  risen  from  the  dead,  to  tell  men 
of  the  vanity  of  their  sinful  courses,  who  looking  upon  time  past, 
they  see  that  it  is  irrecoverably  lost  and  passed,  away  as  a  dream, 
and  lost  as  a  shadow ;  look  upon  time  present,  they  felt  th 
Bonis  left  naked,  their  accounts  not  made,  an  end  come  to 
their  hopes  and  comforts  here,  their  body  sick,  their  consciei 
trembling,  if  not  tearing  their  hearts  hard,  God  departed,  ihC, 
grave  opened  for  their  filthy  carcasses,  and  devils  wiuting  fat 
their  secure  souls.  And  now,  say  such,  what  profit  have  I  for  all 
ray  vanity  under  the  sun  ?  Ijxik  lo  time  to  come  ;  there  they 
eee  the  throne  set,  the  Lord  Jesus  on  il,  their  sonis  standby 
naked  before  him,  whose  grace  was  great  toward  them  irhiles- 
they  lived,  but  whose  face  now  is  a  consuming  fire ;  and  thw- 
Itehoid  eternity,  even  that  eternal  black  gulf  between  them  ana 
the  Lord  ;  and  here  Ihey  lie  wishing  they  had  taken  their  ttme^, 
professing  now  their  time  is  lost,  beseeching  others  to  lake  wan»^ 
ing  by  them,  desiring  the  prayers  of  others,  yet  thinking,  thou^' 
Noah  and  Samuel  siiould  stand  before  the  Lord  for  them,  then 
is  no  bo|>c.  Come  and  tell  them.  Do  not  cast  away  mercy,  cast 
not  away  that  blood,  whicJi  is  worthy  to  be  gathered  up  by  blessed 
augels  in  vessels  of  gold;  lament,  and  return,  and  the  Lord  will 
to  you :  wliat,  tell  you  me  of  repenting  and  believing  ?  is  a  sink 
time  a  fit  time  to  repent  in  ?  but  the  Lord  hath  done  gr«al  ikin^': 
for  you  ;  you  liave  thought  so,  hut  there  were  such  sins,  or  such  ~ 


J 


TUE   TEN    VIRGINS.  563 

8in,  I  knew,  jou  knew  not ;  I  knew  it,  jet  I  loved  it ;  I  had  in- 
deed some  lazy  purposes  to  forsake  it^  but  the  Lord  hath  taken 
me  in  my  seemings ;  but  mercy  is  infinite  ;  O,  it  is  my  torment ; 
I  have  seen  an  end  of  my  sins,  and  now  I  feel  the  beginning  of 
my  torment !  happy  are  they  that  die  in  the  Lord,  and  thrice 
happy  that  make  ready  for  the  Lord. 

Slotive  2.  Consider  thou  hast  but  a  short  time  to  prepare  in, 
and  the  time  will  be  then,  when  thou  dost  least  think  of  it  Luke 
xii.  46.  The  Lord's  arrows  are  now  flying  abroad ;  if  you  did 
think  you  should  be  next  smitten  down  dead,  you  would  prepare ; 
but  you  think  the  Lord  delays  his  coming ;  O,  remember,  that 
time  thou  dost  least  think  of,  Christ  will  come. 

Motive  3.  If  unready  now,  you  will  be  much  more  unready  . 
next  day ;  grant  thy  time  to  be  long,  you  will  be  the  more  unfit 
the  longer  you  delay ;  thou  hast  hinderances  now,  the  longer 
thou  livest  thou  wilt  have  more  and  more ;  thy  heart  will  be 
harder  every  day  than  another. 

Section   XIV. 

Means  1.  Pray  unto  the  Lord  that  he  would  prepare  you,  and 
fit  you,  give  his  Christ  and  fullness  of  his  Spirit  unto  you,  which 
you  know  the  Lord  will  give  to  them  that  ask ;  for  man,  like  the 
letter's  clay,  is  no  more  able  to  prepare  himself  for  glory  than 
to  a{)point  and  elect  himself  thereunto;  hence,  (Ps.  x.  17  ;  Rom. 
ix.  23,)  "  prepared  to  glory ; "  therefore  pray  ;  not  that  prayer 
can  move  the  Lord  to  it,  but  because  it  is  a  means  appointed  of 
God  to  execute  his  eternal  purjwses  of  grace  unto  the  vessels  of 
grace.  Acts  ix.  9,  11.  Paul  was  three  days  mourning,  and  he 
did  not  eat  and  drink,  and  yet  he  was  not  discouraged,  but  kept 
on  pniying,  and  ceaseth  not,  till  the  Lord  sends  Ananias  that  he 
might  receive  the  Spirit.  Ver.  17.  So  say  I  to  you.  Time  hath 
been  thou  hast  not  prayed,  mornings,  evenings,  your  sleep  would 
not  suffer  you  ;  or  if  so,  yet  it  hath  been  without  mourning  for 
living  without  Christ,  abusing  of  Christ,  and  the  sin  of  your  na- 
ture ;  or  if  so,  it  hath  been  only  by  fits,  and  you  could  hold  up 
your  head  again,  before  God  sends  Ananias  with  a  message  of 
jieace,  or  that  message  without  the  Spirit  of  grace  :  are  you  i\QK«« 
prepared  ?  O,  no ! ,  O,  therefore,  now  l)egin  this  work ;  say,  1  am  j 
thy  clay,  Lord,  and  have  been  a  broken,  unclean  vessel,  unfit  for  1 
any  use,  to  hold  any  grace ;  if  mercies  come,  I  forget  thee,  and 
grow  worse  ;  if  sickness,  I  am  blo('kish  ;  if  ordinances,  I  despise 
them  ;  if  thou  forsakest  me,  I  forsake  thee  ;  if  thou  drawest  near 
to  me,  I  resist  thee ;  if  Ciirist  be  offered,  I  reject  him ;  if  not, 


5G4  THE   PARABLE    OF 

I  presume,  and  turn  hia  grace  into  wantonness ;  now,  Lord,  gather 
a  broken  vessel ;  if  I  live  I  shall  still  sin,  if  I  die  I  shall 
blaspheme.  If  I  forsake  acts  of  sin,  jet  lusts  of  sin  remain  ;  if 
they  be  quenche<l,  yet  my  polluted  nature  remains  not  cleansed, 
I  and  the  guilt  cries.  Now,  Lord,  undertake  for  me,  begin  thou 
Ithe  work,  and  take  the  glory  y  and  here  mourn  till  the  Lord 
comes ;  know  the  worth  and  prize  the  presence  of  the  Spirit, 
and  then  pray.  John  xiv.  16.  The  world  can  not  receive  i^  be- 
cause they  know  it  not,  with  John  iv.  10.  Sacrifice  is  unfit  to 
be  offered,  till  by  shedding  blood  life  is  taken  away. 

Means  2.  Be  very  watchful  over  your  hearts,  that  they  grow 
not  too  gentle,  and  handle  tenderly  sins  arising  after  faith,  and 
profession  of  your  interest  in  Jesus  Christ,  sins  of  the  second 
growth  ;  some  sins  grow  up  before  profession,  as  all  manner  of 
Ignorance,  and  hardness,  and  lasciviousness,  and  vanity ;  now 
many  grow  terrified  for  these,  and  comforted  by  the  gospel 
against  these,  and  now  peace  is  made ;  O,  but  there  are  some 
men's  natures  like  some  fields,  which  when  they  are  mown  and 
weeded,  yet  they  have  a  second  growth  ;  it  may  be  as  with  other 
kind  of  weeds,  you  may  never  fall  to  those  sins  you  lived  in 
once,  but  other  sins  more  close,  more  spiritual ;  like  the  house, 
(Luke  xi.  24,)  swept  and  emptied,  but  '*  seven  other  spirits  worse 
than  the  former  may  at  last  enter  in."  O,  take  heed  of  these, 
for  tliey  will  make  vour  latter  end  miserable  ;  vou  know  habi- 
tations  of  Satan  are  not  fit  mansions  for  the  Spirit  of  Christ ; 
you  know  vessels  not  only  of  wood,  but  of  gold,  if  filthy  and 
poisoned,  are  unfit  for  princes'  use  till  cleansed  ;  and  look  through 
all  the  Scriptures  on  the  faces  of  the  best  hypocrites,  you  shall 
find  some  filth  growing  up  after  their  profession,  or  together 
with  it,  like  blood  and  sacrifice  mixed  together.  Matt.  vii.  23  ; 
Luke  xiii.  27.  Not  those  that  have  iniquity,  but  those  that 
work  it ;  not  those  that  work  against  it,  and  are  destroyers  of  it 
by  little  and  little,  but  workers  of  it. 

If  you  Jisk  mc,  what  those  sins  be,  I  answer,  these  tares,  and 
choking  thorns,  as  they  are  sown,  and  grown  while  you  be  asleep, 
so  they  may  he  seen  when  they  are  grown  up,  if  you  walk  in 
your  fields,  and  meditate  on  your  hearts.  I  will  only  name 
some. 

1.  Pride,  affecting  some  excellency  above  others,  and  thinking 
yourself  somebody. 

2.  Spiritual  fullness,  and  secret  loathing  of  ordinances,  when 
men  are  clogged  with  them. 

3.  Despising  known  truths,  (which,  like  flowers,  were  notwith- 
standing sweet  at  first  gathering,)  either  concerning  your  misery, 


THE   TEN    VIRGINS.  565 

or  Christ ;  if  the  gospel  were  preached  to  the  ignorant^  they 
would  take  heaven  with  violence  ;  but  thy  soul  now  is  not  moved, 
and  the  messengers  of  God  that  bring  them  despised,  as  Galatia 
and  Corinth  did  Paul. 

4.  A  spirit  of  contention  with  good  people.  Now  you  can  not 
bear  unkindnesscs,  and  they  offend  you,  etc.  Alexander  at  first 
stood  for  Paul,  and  he  opposeth  Paul  to  his  face  at  last 

5.  Boldness  to  sin  in  small  matters,  commonly  without  sorrow, 
beji^ot  by  counterfeit  assurance  of  God's  love. 

G.  Seeking  of  God  in  ordinances,  and  working  of  iniquity 
out  of  them;  fits  men  have  of  good  affections,  but  healthful 
constitutions  of  bad  ones. 

7.  Thinking  you  are  indeed  what  you  would  be,  and  yet  in- 
deed would  not  be.  TJiere  be  other  sins,  but  these  are  some  of 
the  most  special  which  I  shall  now  mention  :  take  heed  of  letting 
these  grow,  or  dealing  gently  with  them ;  for  saints  may  feel 
these,  but  they  put  their  hooks  to  the  roots  of  these  weeds,  and 
would  fain  pull  them  quite  up ;  but  if  you  deal  gently,  (as  Da- 
vid with  the  young  Absalom,)  and  think  Grod  must  do  all,  I  can 
not  part  with  them ;  and  hence  you  give  way  to  them ;  and 
though  there  be  these  sins,  yet  I  have  many  good  signs  and 
promises  too  I  shall  be  saved  ;  and  so  long  as  tliey  can  not  de- 
stroy my  soul,  what  though  tliey  grow  in  my  soul  ?  You  i>erish 
(1  Cor.  ix.  2G,  27)  if  thus  it  be  with  you. 

Means  3.  Take  heed  you  do  not  run  away  with  such  comforts 
arising  from  your  feeding  ujwn  the  promise  and  f>erson  of  Clirist, 
without  refreshing  the  soul  abo  with  the  good  will  and  commands 
of  Christ ;  do  not  think  yourselves  ready  to  enjoy  Christ,  when 
his  promise,  person,  and  love  is  sweet,  (which  is  pood,)  but  his 
will  is  bitter,  and  a  burden  to  thy  soul,  even  thy  whole  soul,  (I 
know  it  is  so  to  the  unregencratc  part  of  godly  men.)  for  such 
morx  there  be.  1  John  i.  6.  To  the  saints  Christ's  love  is  sweet, 
and  promise  sweet,  and  therefore  his  will,  his  work.  John  iv.  34. 
Bread  you  know  not  of,  **  to  do  the  will  of  liim  that  sent  me, 
and  to  finish  it ; "  so  it  is  their  food  to  do  the  will  of  him  that 
loves  them,  and  finish  it :  if  a  man  is  to  remove  from  one  coun- 
try to  anotlier,  and  he  can  not  live  upon  the  bread  of  the  coun- 
try, nor  water,  where  he  goes,  he  is  then  unfit  for  such  a  journey, 
because  he  can  not  live  upon  the  bread  of  it.  Now,  what  is  that 
which  feeds  the  life  of  saints  in  glory  ?  not  only  Christ,  but 
living  unto  Christ,  to  be  perfected  under  the  government  and 
kingdom  of  Clirist ;  can  you  live  u|)on  this  now  in  part,  and  the 
first  fruits  of  it  ?  if  you  can,  know  it  is  then  prepared  for  thee, 
and  thou  for  it ;  if  not,  but  you  live  (as  you  say)  upon  the  present 
VOL.  II.  4« 


566  THE  PARABLR  OF 

sweet  of  the  promiae ;  nay,  it  may  be  upon  tlie  tlioiights  of 
old  comforts ;  bat  to  do  the  will  of  Christ  is  death,  not  life,  to 
you ;  and  it  is  merely  your  task  for  wages,  to  do  his  wiU,  not 
part  of  your  inberitanee ;  you  are  unfit  to  be  with  Christ.  Acts 
xzi.  13,  *'  Why  break  you  my  heart  ?  "  saith  Paul ;  ^  I  am  ready 
to  die  for  the  sake  of  Christ ;"  and  to  do  much  more,  so  think 
thus,  Was  Paul  ready  to  die,  and  I  not  ready  to  do  ?  my  heart 
loathes  thy  commands,  Lord ;  but  what  the  law  makes  hea^y, 
the  gospel  makes  sweet ;  for  thy  sake.  Lord,  I  loye  thy  will ; 
pray,  O,  thy  love  is  sweet,  but  let  thy  will  be  so  also. 

ifeans  4.  Labor  to  grow  poor  in  spirit,  that  when  yoa  can  not 
honor  the  Lord*s  will,  yet  you  may  be  gathering  something  oat 
of  all  sins  and  wickednesses,  to  honor  God's  grace :  the  gloiy 
of  grace  is  the  last  end ;  those  that  be  prepared  for  it  shall  en- 
joy it ;  who  are  these  ?  The  poor,  who  when  they  see  they  have 
lost  their  lives,  their  souls,  their  comforts,  in  not  doing  his  will, 
which  is  bitter  to  them,  yet  the  Lord  shall  not  lose  the  honor  of 
his  grace.  Ps.  Ixxiv.  21.  The  pooF  will  be  thankfol :  what  doth 
Paul,  that  vessel  of  grace,  'persecutor,  blasphemer,  but  a  saint, 
now  say  ?  O,  but  the  least  of  them,  but  he  was  an  apostle ;  but 
I  deserve  not  that  name,  but  yet  he  is  received  to  mercy :  it  is 
very  true,  yet  never  such  an  example  as  he  thinks,  and  therefore 
suith  he,  To  the  King  immutable,  etc.,  when  Jacob  had  seen  the 
Lord,  (Gen.  xvi.  ult,,)  if  he  shall  give  me  food  and  rument,  he 
shall  be  my  Grod ;  (i.  e.,  I  shall  then  magnify  him,  he  having  said 
he  would  be  so  before  ;)  and  he  had  it  in  plenty  ;  so  say,  if  the 
Lord  shall  pity,  pardon,  I  shall  then  give  all  to  him,  if  I  had  a 
thousand  hearts,  tongues ;  truly,  as,  (Ps.  xl.  t^.,)  ^^  The  Lord 
now  thinkcth  on  you  ; "  when  a  servant  hath  spent  and  lost  his 
master's  estate,  and  he  is  to  give  up  an  account,  truly  then  he 
may  give  it  with  comfort,  when  as  he  gains  one  way  abundantly, 
though  he  loscth  another,  and  makes  the  best  gains ;  so  here. 

Section    XV. 

Motive  1.  To  those  who  are  ready,  but  yet  not  so  ready  as  is 
meet. 

The  Lord  hath  given  you  warning  to  prepare,  by  some  sharp 
afflictions  on  thyself,  or  by  the  death  of  thy  friends,  or  by  secret 
fears  of  thine  own  heart,  thy  time  is  not  many  hand  breadths 
longer,  and  it  may  be  this  shall  be  the  funeral  sermon  of  some 
|of  you ;  you  have  been  flying  like  bees  abroad  in  the  world  to 
kather  your  honey,  and  the  Lord  hath  been  smoking  of  you,  and 
phat  in  your  hive ;  you  have  thought  to  dwell  long  in  taberna- 
cles, the  Lord  hath  let  it  fall  to  decay,  and  repairs  it  not  again. 


THE   TEN   VIRGINS.  567 

Motive  2.  If  you  live  unready,  it  may  be  the  Lord  will  try  you 
with  some  sore  conflict,  with  fears  of  death  and  terrors  of  dark- 
ness ;  and  all  your  preparation  is  too  little  for  your  combat  then. 

Motive  3.  The  place  of  glory  is  made  ready  for  you ;  how  shall 
I,  so  unholy,  see  Grod  ?  Christ  is  there  (John  xiv.  13)  waiting 
for  thee,  longing  after  thee. 

Motive  4.  Thou  art,  it  may  be,  yet  in  many  respects  unready. 
As, — 

1.  Not  yet  planted  in  the  house  and  church  of  God,  not  yet 
gathered  to  communion  of  Christ  in  his  saints  on  earth.  I  know 
men  may  have  just  reasons  to  defer ;  but  if  they  have  none,  I 
would  be  loth  to  die  in  their  room  :  Hezekiah,  Is.  xxxviii.  ult, 
Ps.  xxvi.  8,  "  I  have  loved  the  habitation  of  thy  house ;  O, 
gather  not  my  soul  with  the  wicked."  I  am  persuaded,  some 
dear  to  Christ  linger  here,  and  you  can  not  find  this  nor  that 
saving  good  in  yourselves,  you  say ;  I  had  rather  hear  one  mourn 
for  emptiness,  than  boast  of  his  grace. 

2.  There  are  many  sins  not  yet  sufficiently  mourned  for,  in 
days  of  youth,  and  in  a  secure  condition  ;  in  heaven  is  no  mourn- 
ing :  O,  therefore,  take  time  now,  for  want  of  this  grace  is  not  so 
sweet. 

3.  It  may  be  some  main  duty  is  neglected  to  the  souls  of  them 
thou  hast  a  charge  of,  as  not  catechizing  thy  family,  children, 
careful  for  their  souls. 

4.  It  may  be  thou  hast  been  little  in  prayer  for  the  churches, 
(though  for  thy  family  and  children,)  which  is  usually  the  last 
work  of  the  saints  ;  there  is  no  praying  for  them  in  heaven  ;  as 
Christ  at  the  end  of  his  life  like  a  priest  shed  blood,  and  prayed 
for  them,  so  saints  are  made  priests  to  God  and  Christ 

5.  It  may  be  thy  house  is  not  yet  set  in  order,  nor  thy  will 
made,  reckonings  between  men  not  yet  set  right  and  even,  and 
tlicn  there  are  quarrels  when  thou  art  dead,  and  trouble  when 
you  die. 

0.  It  may  be  thou  art  grown  secure,  and  art  lost,  and  driven 
away,  and  many  wrinkles  be  on  thy  face  and  heart,  etc. ;  you  can 
not  say  with  Paul,  (2  Tim.  iv.,)  "  That  you  have  fought,"  etc., 
but  are  rather  at  truce  with  sin  ;  you  run  not,  but  have  slipped, 
and  fallen  down,  and  so  lost  all. 

Section    XVL 

Means  1.  Therefore  to  help  here  in  this  readiness,  get  a  heart 
more  loosened  and  weaned  from  the  world.  Solomon  he  did 
launch  out  his  heart  herein  too  far ;  not  in  epicurism,  but  (Keel. 


5Gd  THE   PARABLE   OF 

ii.  3)  "  applying  his  heart  to  wisdom  "  all  this  time  ;  so  may  you, 
and  be  uni-eady  ;  how  ?  I  can  not,  but  God  will  teach  it  you  by 
affliction.  Ps.  xxxix.  6,  7.  You  are  sojourners  here  with  God, 
as  all  your  fathers ;  tliere  is  nothing  proper,  nothing  long  to  be 
enjoyed. 

Means  2.  Own  the  Lord  Jesus  ;  he  is  yours,  but  you  own  him 
not ;  as  Simeon  came  to  the  temple,  fuid  there  found  him,  and  | 

there  blessed  God ;  "  And  now,"  (saith  he,)  "  let  me  depart  in 
peace ; "  hath  the  Lord  stirred  up  unutterable  sighings,  and 
groanings,  and  mournings,  (you  think,  it  may  be,  if  Christ  was  / 

present,  you  would  not  doubt  of  answer,)  and  they  continue  still, 
and  do  you  think  Christ  is  hard-hearted  ?  hath  the  Lord  come 
to  thee  in  the  temple,  and  manifested  his  love  by  his  own  prom- 
ise, sure  and  faithful,  and  wilt  thou  not  yet  believe  thou  hast  had, 
and  hast  now  the  first  fruition  of  the  Spirit,  and  wilt  not  yet  own 
him  ?  and  art  afraid  to  go  to  him,  when  others  are  in  glory  that 
trod  in  thy  steps  ?    O,  be  humbled  for  it ;  I  know  there  is  nothing  < 

which  makes  thee  fear  it,  but  a  rebellious,  vile  heart,  and  nature ; 
and  can  the  Lord  love  such  a  one  ?  yes  ;  such  a  one,  if  he  mourns 
under  it.  Rom.  vii.  24.  Is.  Ivii.  18,  19,  '*The  Lord  will  create 
peace ;  he  lialh  seen  thy  ways,  and  he  will  heal  them  ; "  and  when 
you  have  him  thus,  own  him  daily,  keep  your  peace,  do  notliing 
which  may  make  you  lose  boldness  in  prayer,  and  therefore 
reckon  daily  with  him  ;  and  remember,  the  promise  stands,  when 
feelings  are  lost. 

Object.  But  I  can  do  but  little  for  him. 

Ans,  True.  Is.  Ixiv.  G.  Thou  the  Lord's  clay,  his  vessel, 
though  of  little  public  use,  yet  in  thy  place  do  what  thou  canst 
for  Christ  Jesus.  Servants,  masters,  members,  rich,  poor,  bestir 
yourselves  for  Christ ;  you  shall  lose  nothing  by  it,  etc 

Ver.  1 0.      The  door  was  shut. 

In  these  words  is  set  down  the  consequent  of  that  which  im- 
mediately followed,  the  wise  virgins'  gracious  entertainment  with 
Christ :  **  The  door  was  shut,"  by  which  is  signified  the  exclu- 
sion of  the  foolish  from  the  fellowship  of  Christ ;  as  also  the 
greatness  of  Ciirist's  love  to  the  wise,  opening  the  door  of  glory 
inito  them  ;  and  when  they  are  gathered,  shutting  the  door  against 
every  one  else. 

Hence  observe,  — 

Observ.  1 .  That  the  endeared  love  of  Christ  to  his  elect  doth 
much  appear  in  this,  in  opening  the  door  of  glory  unto  them,  and 
shutting  it  against  others  of  esteem  and  name  in  the  church  of 
God  ;  for  this  is  one  scope  of  the  words.   Gen.  vii.  16. 


THE   TEN   VIRGINS.  569 


To  open  the  kingdom  of  heaven  to  all  the  world,  and  save  all, 
would  be  great  love  in  the  eyes  of  the  saints ;  but  to  save  them, 
and  condemn  others,  to  receive  them,  and  exclude  others,  and 
that  of  great  name  and  esteem,  virgins,  this  sets  out  the  Lord's 
love  exceedingly  ;  Christ's  distinguishing,  separating  love  is  his 
great  love.  Matt  xi.  25.  ^^ 

Becuon  1.  If  we  consider  the  multitude  of  the  one,  and  few- 
ness of  the  other,  not  only  in  regard  of  the  world,  but  in  regard 
of  others  in  churches;  (Luke  xiii.  24,)  '^Many  shall  seek,  and 
many  that  are  first  shall  be  last."   Matt.  xix.  30. 

Reason  2.  If  we  consider  that  there  is  as  much  reason  appear- 
ing outwardly,  that  the  Lord  should  choose  the  one  as  well  as 
the  other  ;  what  difference  is  appearing  outwardly  between  these 
virgins  ?  I  will  warrant  you  the  wise  did  think  the  foolish  as 
good,  and  it  may  be  far  better  than  themselves.  Judg.  vi.  15, 
saith  Gideon,  ^'  How  wilt  thou  save  Israel  by  me  ?  I  am  the 
least  in  my  father's  house ;  yet,  saith  the  Lord,  I  will  be  with 
thee  ; "  so  the  saints  may  say,  and  do  say.  Why,  Lord,  wilt  thou 
save  me  ?  I  am  the  least  and  poorest  of  all  others. 

Reason  3.  If  we  consider  the  reason  why  the  Lord  doth  this, 
and  that  is  because  of  nothing  but  the  will  of  God,  his  good 
])leasure.  Matt  xi.  25.  For  why  should  their  vessels  be  filled  ? 
they  received,  and  not  others,  only  the  will  of  God ;  "  I  know 
not  you,"  etc.     Of  which  hereafter. 

Reason  4.  If  we  consider  the  intolerable  torment  of  those  who 
go  far,  and  yet  are  excluded  ;  (Matt  viii.  11,  12,)  **  Children  of 
the  kingdom  cast  out,  there  shall  be  weeping  ;"  the  higher  a  man 
is  risen,  the  greater  is  his  fall,  and  his  bruises  at  the  bottom ;  so 
when  one  hath  been  raised  up  to  great  hopes,  profession,  affec- 
tion, yet  now  to  fall,  to  lose  all,  to  see  he  hath  been  spinning  cob- 
webs all  his  life !  when  Israel  were  near  to  Canaan,  now  to  be 
shut  out !     Now  they  wept. 

Use  1.  We  may  see  hence,  what  little  cause  any  have  to  boast 
only  in  outward  privileges,  or  common  gifts,  graces,  excellencies. 
I  conft*ss  it  is  great  mercy  for  the  I^rd  to  call  a  man  out  of  his 
profaneness,  an<l  separate  him  from  the  world,  bringing  him  to 
the  fellowship  of  saints,  and  give  him  that  which  makes  him  re- 
puted well  of  by  others ;  but  boast  not  only  of  this,  as  if  the  Lord 
did  therefore  highly  favor  you ;  for  Jesus  may  sliow  (for  all  this) 
his  love  to  his  own,  and  his  terror  to  thee,  and  may  shut  tlie  (hn^r 
of  glory  at  last  ujwn  thee.  1  Cor.  i.  27-29,  "  The  Lord  chooses 
things  that  are  not,  to  bring  to  nought  and  to  stain  otiier  glory." 
Kom.  xi.  17,  The  Gentiles  boasted  tluMnsf^lves  that  they  were 
graffed  in ;  O,  saith  the  apostle,  (seeing  this  spirit  apt  to  rise,)  boast 

48* 


570  THE  PARABLE  OF 

not,  be  not  high-minded,  do  not  grow  secore,  but  fear ;  common 
graces  ever  make  men  proud,  as  others  make  men  hamble ;  thejr 
despise  not  otherts  they  magnify  God ;  if  the  Lord  hath  made  a 
difference,  see  the  goodness  of  God,  ( ver.  22,)  but  boast  not  therein ; 
therefore  do  not  content  thyself  with  a  name  to  five,  and  having 
some  cankered  hopes,  some  shining  excellencies ;  for  the  Lord 
may  do  this  to  show  others  his  love,  and  yet  stwn  thy  glory ;  as 
one  that  hath  great  hopes  of  preferment,  many  friends  to  com- 
mend and  speak  for  him ;  if  one  tells  him.  Ton  shall  certmnly 
lose  all  your  labor,  he  will  mourn  more  than  another  that  had  do 
hopes,  nor  helps  at  all  of  rising ;  he  will  not  glory  in  any  thing 
he  hath,  but  will  take  some  sure  and  safer  way ;  so  I  say  to  yoo, 
if  there  be  the  least  grace  and  favor,  bless  (3od  for  that,  but  do 
not  boast  of  any  thing  else. 

Use  2.  Hence  the  saints  may  learn  how  to  afiect  their  hearts 
with  the  Lord's  love  to  them,  (for  there  is  such  a  poisonfiil  dis- 
position in  them,  that  though  they  have  it,  yet  they  can  not  be 
affected  sometimes  with  it :  Up,  Deborah ;  awake,  lute  and  harp,) 
and  it  is  this ;  do  not  only  remember,  and  think  on  the  Loid's 
love  saving  thee,  calling,  humbling,  etc.,  but  so  as  to  call  thee, 
and  leave  others ;  to  quicken  thee,  and  leave  others  dead ;  to 
open  the  door  of  glory  to  thee,  and  exclude  others.;  to  call  thee 
out  of  thy  sinful  company,  some  of  which  like  brands  are  now 
smoking  in  this  world,  others  burning  in  another  ;  to  call  thee  out 
of  a  sinful,  ignorant  family,  thou  the  least,  the  worst  of  them,  and 
to  leave  the  rest,  this  is  much ! 

But  when  thou  art  brought  into  the  kingdom  of  heaven,  fellow- 
ship of  saints,  for  the  Lord  to  love  thee,  set  his  heart  upon  thee, 
when  he  forsakes  others  of  thy  own  company  of  great  parts  and 
abilities,  whom  thou  thinkest  better  of  than  thyself,  at  least  as 
well ;  to  pull  down  these  princes  to  the  dunghill,  and  to  exalt 
thy  horn  ;  to  cut  down  tlicse  cedars,  and  to  preserve  a  shrub ; 
to  tread  upon  the  greatest  glory  of  man,  and  to  pity  a  worm,  for 
so  thou  art  in  thine  own  eyes ;  O,  let  this  fire  warm  thy  heart, 
thou  hast  been  affected  with  it  before,  specially  considering  no 
reason  for  it,  but  only  the  good  pleasure  of  God ;  this  affected 
Christ  himself.  Matt.  xi.  25.  It  is  true,  you  do  not  see  this  done, 
but  you  shall  one  day  behold  it  with  your  eyes ;  only  let  this  love 
kindle  love,  thankfulness,  humility  in  thine  heart  again. 

And  hence,  if  the  Lord  hath  put  a  difference  between  tliee  and 
others,  do  not  deny,  do  not  doubt  of,  do  not  despise  his  grace ; 
that  if  thou  hast  lost  thy  first  love,  this  may  recover  it ;  if  all 
his  love  makes  thee  more  humble  and  thankful,  '^  you  stand." 
Rom.  xi.  20;   Is.  Ixv.  16.     Do  not  fear  thy  estate,  because  the 


THE   TEN    VIKOINS.  571 

Lord  cuts  oif  the  natural  branches,  that  therefore  thou  mayst  be 
one ;  but  be  fearful  of  the  least  sin,  and  wrong  to  Christ,  that 
hath  loved  thee,  especially  of  pride,  and  unthankfulness,  the  root 
of  that ;  and  remember,  that  the  poor  things  are  chosen  to  con- 
found the  mighty. 

Observ,  2.  That  the  door  of  grace  and  glory  shall  be  shut 
against  all  wicked  men  living,  at  the  coming  of  the  Lord  at  death 
or  judgment ;  there  b  a  time  that  the  door  is  open  unto  men,  in 
regard  of  ministerial  dispensations,  (for  secrets  of  election  we 
nre  not  to  mind.)  Is.  Iv.  6,  7.  This  time  is  in  this  life ;  but 
when  death  comes,  then  it  is  shut ;  when  angels  sinned,  the  Lord 
immediately  shut  the  door  against  them  :  but  through  Christ  the 
door  is  open  for  term  of  life  to  men. 

Reason  1.  Because  after  death  there  is  no  means  of  grace  or 
glory  left,  which  is  the  ministry  of  the  word  and  prayer ;  for 
tliat  is  the  chief  key  of  opening  the  door,  even  when  the  doors 
of  heart  and  heaven  are  shut  Matt  xvi.  19,  and  hence  2  Cor. 
vi.  2.  Now  is  the  time  of  prayers  and  preaching,  and  so  to  be 
helped ;  but  af\er  death  there  are  no  ministers,  they  are  at  rest 
from  their  labors ;  and  the  ministry  of  men  is  for  men,  not  for 
naked  souls.  Lazarus  must  not  give  a  drop  of  cold  water  then 
to  cool  the  tongue,  much  less  ministers  to  comfort  or  convert 
their  hearts :  it  is  true,  the  Lord  can  work  extraordinarily  ;  but 
do  you  think  he  will  do  it  for  one  that  hath  despised  grace  all 
his  life  ? 

Reason  2.  Because  it  is  impossible  they  should  repent  after 
death,  by  any  other  means,  (if  means  were  afforded,)  as  by  seeing 
their  sin,  and  feeling  their  punishment.  John  ix.  4,  ^  The  night 
comet h  wherein  no  man  can  work ; "  because  after  death  comes 
judgment  of  wrath  to  the  wicked,  (Ileb.  ix.  lUt, ;)  all  patience  and 
pity  hath  forsaken  them,  and  so  wrath  lies  upon  them,  that  they 
cjin  do  nothing  but  bear  it ;  as  one  under  a  great  load,  or  burn- 
ing in  the  tire,  all  his  thoughts,  and  affections,  and  spirits,  are 
taken  up  with  that,  and  that  is  all  that  he  can  do.  Ueb.  x.  27. 
So  here. 

Use  1.  Of  confutation  of  a  viperous,  fantastical,  secret  opin- 
ion, which  like  a  ghost  haunts  the  minds  of  some  people,  viz., 
tliat  think  and  conclude  even  in  time  of  health,  in  midst  of  saving, 
healing  means,  that  their  time  of  grace  is  past,  and  the  door  is 
shut  to  them,  before  Christ  comes  against  them  at  death  or 
judgment ;  which  though  Grod  numy  times  turns  for  good,  to 
humble  a  bold  heart  which  will  burn  Grod*s  daylight  out,  and 
linger  in  its  sins,  yet  it  doth  sometimes  dead  the  heart  from  all 
effectual  endeavors,  and  discourage  the  heart  from  all  duties, 


^p  i?rs 


TIIK    PAllAn 


makes  idl  the  gospel  llie  ministry  of  blood  and  de&th,  and  i 
handwriling  against  it ;  and  when  it  coDoludes  Gud  Lath  shi 
the  door  against  it,  it  shuts  Gk>d,  and  Christ,  and  all  his  promisi 
out  of  its  heart. 

1.  Some  think  they  have  sinned  a^itist  light,  have  hod  sont 
blasphemous  thoughts,  that  thcj  have  committed  the  unpardona 
hie  sin,  etc. 

2.  Some  others  think  not  so,  but  yet  they  hear  that  some  n 
time  is  out  before  death:  tliey  think  theirs  is  also;  tiaving 
sought  so  long,  they  are  even  seafed  up  by  Goil  to  hardoeM  of 
heart ;  and  thus  some,  seemingly  coming  to  Christ,  are  indeed 
kept  off  from  him. 

3.  Others  of  the  saints  meeting  with  many  sore  troubles  anA'l 
trials,  and  that  for  some  sins  ;  and  one  deep  callin^ 
they  think  with  David,  "  Ood  hatli  forgot,  hath  simt  up  his  mei^i 
ciea,  will  remember  no  more  to  be  gracious  i "  and  though  he 
liath  been  bo,  yet  because  he  hath  been  so  abused  by  them,  ihaC 
therefore  now  he  will  not  he  merciful  again ;  and  thus  theilf, 
hearts  sink. 

0.  remember,  the  gate  of  God's  grace  is  not  shot  up  boforV' 
death ;  then  is  the  time  for  it  to  he  shut.  I  confess,  indeed,  therft- 
is  a  time  in  this  life  the  Lord  doth  cease  to  strive,  and  dtrth  fop^ 
soke  the  soul ;  and  we  may  eay  of  them,  as  Christ,  "  0  that 
thou  badst  known  I  hut  now  they  are  hid  from  thine  eyes  j " 
hut  yet  this  is  a  secret,  which  as  a  secure  dcspiaer  of  grtui^ 
should  tremble  at,  so  those  thnt  are  awakened,  and  set  i 
way  to  Christ,  should  not  trouble  themselves  about  it. 

Obfecl.  But  0  that  I  did  know  whether  it  be  past  or  no  I 
Am.  I  shall  rather  give  to  these  people  some  good  counsel  i 
for  it  IB  not  for  you  to  know  these  times  and  seasons ;  thun^ 
this  I  would  say,  if  the  unpardonable  sin  he  not  committed. 

1.  Tliis  time  of  the  door's  being  shut  is  not  in  lime  of  heiUlll 
and  peace,  hut  in  time  of  extreme  trouble,  wherein  trouble  do^' 
affect  them  more  than  the  sin  ;  as  Frov.  i.,  and  as  many  when- 
a  sick  bed  is  come,  and  in  Noah's  flood.  1  Pet.  iii.  20. 

2.  Or  if  it  be  in  time  of  health,  this  is  ever  the  companion  of 
it,  (vin.,  hatred,  and  opposing  saints  secretly  or  openly,  bccausA 
Christ  having  quite  forsaken  him,  his  heart  swells  against  th^ 

^L  saints ;  hence  Saul  envied  David,  Esau  h&ted  Jacob;  murmur- 
^M  ers  against  God  were  in  the  wildemeas,  and  against  Moses  ;  bat 
^M  I  come  to  counsel ;  for  God  lets  loose  Satan,  full  of  malice,  upc 
^B  a  poor  creature,  sometimes  to  vex  and  trouble. 
^H  first.  Consider  the  root  of  this  distemper;  viz.,  either  ^ 

^^        pride,  or  despising  of  the  riches  of  God's  grace. 


IBCll 


THE   TEN   VIRGINS.  578 

1.  Pride ;  for  (tins  we  shall  find)  such  spirits,  because  they 
have  not  peace  sealed,  strength  against  sin  granted  unto  them, 
and  that  which  they  would  have,  (if  discouraged,  and  not  quick- 
ened by  this,)  they  regard  not  life,  means,  offers  of  grace  ;  what 
is  all  this,  if  God  hath  forsaken  me  ?  'What  is  it  ?  Yes,  that  it 
U,  as  might  at  large  be  showed. 

2.  Despising  of  grace ;  if  I  had  not  committed  such  sins,  I 
could  then  think  for  mercy ;  but  such  evils,  such  miseries,  can 
not  be  remedied.  Truly,  as  it  is  a  despising  of  a  physician,  to 
think,  If  I  was  not  sick,  he  would  be  tender  and  helpful ;  but 
not  now  being  so  exceedingly  diseased  ;  so  it  is  here,  etc. 

Secondly.  Consider,  supix)se  tlie  time  be  past,  yet  remember 
thou  art  worthy  to  be  forsaken  of  God  even  from  thy  birth,  not 
worthy  of  thy  daily  bread,  much  less  to  taste  of  God's  supper ; 
the  Lord  was  loth  to  shut  the  door ;  hence  he  wept  on  Jerusa- 
lem, and  (Ps.  Ixxxi.  12)  cried  out,  "  O  that  my  people  had 
walked  in  my  ways  I "  thy  sins  provoked  the  Lord  unto  it,  if  he 
hath  in  justice  cast  thee  off;  therefore,  though  it  be  i)ast,  be  not 
discouraged,  but  lie  down  humbled,  as  Judg.  x.  14,  15,  and  as 
David,  (Ps.  xlii.  3,)  "  My  tears  are  my  meat,  while  they  say  so, 
Where  is  your  God  ?  "  So  tell  the  Lord,  Satan  saith,  and  feel- 
ing saith,  and  fears  say.  Where  is  my  God  ?  Lord,  pity !  and 
if  thy  heart  be  sick,  tell  the  Lord  of  it.  Ver.  6.  I  am  persuaded 
many  should  quickly  feel  an  answer  to  this  question,  by  taking 
this  course ;  but  they  miss  at  least  of  the  comfort  of  grace  and 
mercy,  because  they  will  be  disposers  of  the  Lord's  grace  and 
time. 

Thirdly.  Consider,  it  may  be  that  time  is  not  past,  it  is  a  se- 
cret only  known  to  God ;  the  door  of  grace  may  only  seem  to 
l)e  shut ;  why  doth  Christ  bid  knock  else  ?  When  the  Ninevites 
iK'anl  that  they  should  die  within  forty  days,  (Jon.  iii.  9,)  say 
tlKjy,  **  Who  can  tell  but  the  Lord  may  repent  ?  "  you  say  the 
decree  is  piL^t,  and  spoken  ;  and  as  Spira  said,  I  have  that  wit- 
nessed. I  say  again,  who  can  tell  but  (if  God  hath  said  so, 
but)  that  he  may  repent  ?  therefore  be  not  discouraged,  or  faint 
because  of  this.     Nay,  it  is  most  probable  time  is  not  past. 

1.  Because  the  thuigs  of  thy  peace,  the  discovery  of  the  vile- 
ness  of  thine  own  heart,  the  glory  of  Christ  is  not  hid  from  thine 
eyes. 

2.  God  calls  thee  now  to  return  ;  when  Judah  had  banished 
David,  and  they  might  think.  He  will  not  receive  us,  yet  when 
David  sent  by  his  messengers,  "  Why  do  you  not  bring  the  king 
ba<'k  ?  I  am  flesh  of  your  flesh ;  "  then  they  were  all  encour- 
aged to  hope  for  favor.  2  Sam.  xix.  12,  14.     So, — 


574  THE  PAAABLE  OF 

'Fourth^.  Consider,  if  thou  dost  return,  the  time  of  love  it  so 
fiur  from  being  past,  as  that  it  is  then  come  indeed  unto  thj  soaL 

Object.  But  my  sin  is  great. 

Am.  Suppose  it  be  blasphemy  of  Christ,  nay,  murder  of  the 
Son  of  God ;  yet,  (Acts  ii.  38,)  when  Peter  pr»u^ed  ^  repent- 
ance to  life,"  they  that  gladly  reoeived  that  word,  who  might  be 
instrumental  to  crucify  Christ,  were  received.  O,  but  my  heart 
is  hard ;  (Hos.  x.  12,)  brealL  up  your  fitdlow  ground,  etc  It  is 
time,  saith  he,  etc 

Ofy'eet.  But  I  have  refused  to  return,  and  have  not  been 
ashamed. 

Am.  Tet,  (Jer.  iii.  3-^,)  **  Wilt  thou  not  from  this  time  cry 
to  me  ?  "  etc 

Object.  But  I  may  return  to  the  Lord,  and  he  refuse  to  return 
to  me« 

Am.  No;  (Jer.  viiL  7,)  "^ Shall  he  fall,  and  not  arise?  shall 
the  Lord  turn  away,  and  not  return  ?  **  Why  then  is  he  fallen 
perpetually  ?  the  reason  is  given,  ^  No  man  said.  What  have  I 
done  ?  how  have  I  despised  God's  grace  ?  the  stork  knows  her 
season,"  but,  etc. :  the  Lord  keep  you  from  dashing  yourselves  in 
pieces  here,  and  make  this  a  word  of  Christ's  encouragement  to 
thee. 

Use  2.  Of  exhortation  unto  all  men,  not  to  delay  your  making 
peace  with  God ;  for  when  you  are  dead  the  gate  is  shut ;  and 
if  angels  should  cry  to  have  it  opened,  they  sh^l  not  be  heard. 

You  that  are  young,  take  warning  this  day;  do  not  think 
there  is  time  enough  hereafter.  You  that  are  old,  do  not  think 
it  too  late,  or  that  it  would  be  a  shame  to  you  to  begin  now,  who 
have  propped  up  your  hearts  with  base  comforts  ;  you  that  have 
been  stirred,  but  are  now  fallen  asleep,  beware  of  dying  in  your 
ditches  and  pits  wherein  you  are  fallen  ;  you  must  stand  before 
God  shortly.  Though  you  never  repented  yet,  etc,  never  was 
in  bitterness,  never  had  any  great  mourning,  etc,  never  knew 
the  life  of  Christ,  peace  of  conscience,  never  felt  the  kingdom, 
and  mighty  power  of  Christ,  yet  despair  not,  for  yet  there  is 
hope ;  but  if  once  death  comes,  then  thou  art  gone :  it  is  day 
yet,  and  Christ  holds  open  his  wings  yet ;  but  if  death  comes, 
his  time  is  out. 

Object.  But  I  have  a  fair  time  yet  before  mc 

Am.  1.  It  may  be  not,  for  thou  art  condemned  already. 

2.  K  you  have,  yet  wilt  abuse  patience  and  forbearance  of 
(Sod  ?  wilt  despise  what  leads  thee  to  repentance  ?  as  a  man  sink- 
ing spits  in  the  face  of  him  that  holds  up  his  head  ;  wilt  thou  be 
worse  than  a  devil  ? 


THE   TEN    VIRGINS.  575 

OhjecL  But  a  little  repentance  will  serve  the  turn;  it  is 
quickly  done. 

Ans.  O,  no ;  as  Paul  said,  '^  I  have  fought  a  good  fight ;  ** 
thou  hast  sins  as  dear  as  thy  life  to  forsake ;  thou  hast  devils, 
world  to  wrestle  with ;  nay,  God  himself  to  wrestle  with :  you 
can  not  run  your  race  in  a  day. 

OhjecL  What  if  I  be  shut  out  ? 

Ans.  I  say  no  more,  but  only  what  Solomon  said,  (Prov.  ▼. 
11-13,)  "O,  how  have  I  hated  reproof!  that  shall  be  thy  woful 
dirge  another  day,  when  shut  out ;  O,  never  to  have  one  look, 
one  word  from  Christ,  but  to  see  him  afar  off;  this  shall  he  thy 
fearful  portion  hereafter.  Truly  we  may  take  up  that  complaint 
of  Christ,  You  can  discern  the  times  of  the  weather,  not  Christ's 


coming. 


Ver.  11,  12.  Afterward  came  also  the  other  virgins^  saying j 
Lord,  Lord,  open  unto  us.  But  he  answered  and  said,  Vertlf 
J  say  unto  you,  I  know  you  not. 

In  these  two  verses  is  set  down  the  entertainment  Christ  gives 
unto  the  foolish  virgins,  and  his  behavior  toward  them  ;  and  that 
is,  he  did  not  own  them  as  his,  but  saith,  ^'  I  know  you  not." 
Their  miserable  rejection  is  aggravated  from  these  particulars, 
showing  their  misery. 

1.  The  note  of  certainty  of  this,  "Verily,"  etc 

2.  Though  they  came  afterward  to  the  Lord,  (it  is  not  said 
with  their  oil  in  their  vessels,  etc.) 

3.  Though  they  prayed  to  the  Lord  to  open  when  they  came. 

4.  Though  they  prayed  earnestly,  *'  Lord,  Lord." 

5.  Though  they  sou<;ht  thus  with  arguments,  "  Lord,  Lord," 
as  if  they  should  say.  Thou  art  our  Lord  and  Saviour ;  we  look 
for  life  from  none  but  thee. 

Olfserr,  1.  That  after  the  coming  of  Clirist  to  death  or  judg- 
ment, then  shall  those  who  are  most  secretly  wicked,  know  cer- 
tainly that  the  gate  is  shut,  and  their  exclusion,  and  final  sepa- 
ration from  the  face  of  Christ. 

These  foolish  virgins  had  some  hopes  and  assurances  of  mercy, 
while  the  bridegroom  was  absent  in  their  life ;  so  men  have  in 
this  world  such  hopes  ;  but  when  Clirist  came  and  shut  the  door 
ujKm  them,  then  they  knew  their  miserable  condition. 

This  life  is  comiiared  unto  a  sleep  and  dream,  (Ps.  xc.  5,) 
wherein  men  miderstand  and  conceive  of  thiii;rs  with  false 
shapes  ;  so  here  ;  but  when  they  awaken,  they  appear  otherwise ; 
after  death  men  are  awakened,  and  then  they  see  things  as  they 
arc  ;  the  parable  of  the  rich  man  (Luke  xvi.)  proves  this. 


87fi 


THE   I-AK'IBLE   OV 


I 


I 


Rttaon  I.  Because  God  Itien  lets  in  a  new  light,  i 
and  clear,  to  see  and  know  tilings  as  thej  are,  and  so 
themselves  and  their  estates )    it  is  an  atheist's  speech,  (Ei 
ix.  5,  7, 10,)  '•  That  the  dead  know  not  any  thing ; "  and  hence 
as  merry  as  you  can,  eat  thy  bread  with  joy,  etc.     No, 
do  know,  etc.,  as  the  saints  know  their  eternal  Hcccptalion  by 
most  glorious  light ;  God  walks  darkly  here,  but  then  this  fit 
light  shall  come  in  ;  as  it  is  with  a  man  that  \s  to  be  condetnne^l 
before  he  be  cast,  the  Judge  brings  in  full  evidence ;  so,  (HeT 
ix.  ult.,)  "  After  death  comcth  judgment  i "  there  is  full  evidenoa 
when  Adam  stood  before  God,  the  Lord  fully  convinced  him' 
when  death  comes,  then  there  is  an  eud  of  men's  Btewardshi]^ 
(Luke  xvi.  2,)  and  when  an  end  comes  to  that,  what  comes  tfaeni 
Come,  give  up  tby  account ;  now  those  whose  reckonings  al 
nought,  must  either  deceive  and  blind  the  all-searching  eyes  of 
God,  and  60  not  be  found  out,  or  tbey  shall  see  wherein  they 
^ve  been  faithless  and  false.     What  is  spoken  of  the  general 
judgment  is  true  also  of  thia  particular,  it  is  the  day  of  revela^ 
tion ;  God  himself  will  now  clear  up  matters  as  Christ  doih 
here,  "  Verily,  1  know  you  not." 

Jieeuon  2.  Because  then  the  soul  will  desire  to  know, 
have  leisure  to  see  and  know  itself;  as  these  foolish  virgins,  thi 
souls  were  looking  (in  a  sort)  in  their  lifetime  for  Christ,  but  now 
they  look  and  see  indeed ;  some  know  not  themselves,  thou^ 
having  light ;  nor  their  present  misery,  because  they  desire  not 
to  know,  and  hence  reflect  not  upon  themselves  according  la 
light  now ;  or  if  they  desire  so  to  do.  yet  they  have  not  leisure  ; 
the  noise  and  multitude  of  cares  keeps  them  from  a  clear  know-J 
ing  of  their  estates :  but  now  men  shall  be  brought  to  the  la  ' 
of  solitariness,  and  shall  have  leisure  to  see,  having  God's  li| 
in  to  sec  hy ;  there  shall  then  be  no  business,  but  only  to 
aider,  Who  am  I?  and  what  have  I  done?  men  shall  hav' 
dtdes  to  build,  no  business  to  do,  as  Felix  theu,  and  hence  pi 
out  the  lighL 

Reason  S.  Because  then  conscience  is  thoroughly  awakeot 
because  it  is  a  time  of  judgment  now,  and  if  so,  then  the  n 
neases  must  appear ;  though  ihcy  have  been  silent  long  befc 
they  shall  be  forced  to  speak.  Now,  it  is  wonderiul  to  see 
conscience  will  speak  when  God  awakens  it ;  men  many 
wilt  not  see  the  evil  which  they  have  done,  but  conscience 
make  them  see  it,  nny,  confess  it,  when  it  is  awakened.  "" 
thuigs  conscience  will  do,  when  it  is  awakened. 

1.  It  will  show  a  man  his  chief  sins ;  which  he  defc 
which  he  extenuated,  which  he  never  suspected  ;  "thase 
bast  thou  done." 


ioih 

aoM 
heirV 


THE    TEN    VIRGINS.  577 

2.  It  can  bring  fresh  to  memory  sins  forgotten,  slighted,  dead, 
and  buried,  a  great  number,  all  of  them  as  if  new  done ;  (John 
iv.  29,)  «  all  things  that  ever  I  did." 

3.  It  can  and  will  aggravate  all  thede  things  and  sins,  and 
present  them  in  the  greatness  of  them,  that  men'9  mouths  shall 
pass  their  own  sentence  upon  them,  as  Cain  did ;  that  let  all  the 
world  persuade  them  their  case  is  good,  they  can  not  believe  it ; 
now  this  we  see  in  this  life  in  some,  but  when  life  is  ended,  then 
these  things  shall  be  acted  much  more  lively;  (Ps.  i.  21,)  "I 
will  reprove  thee,*'  even  of  what  they  thought  Grod  did  approve, 
"  and  I  will  set  them  in  order,"  in  their  number  and  greatness 
before  their  eyes ;  i.  e.,  of  conscience ;  all  falsehoods,  deceits, 
loathsome  tricks,  etc.  I  did  this  and  that,  but  I  had  these  ends 
in  them,  and  I  harbored  these  sins  by  them,  will  conscience  make 
men  say. 

Reason  4.  Because  now  Satan,  to  whose  custody  the  soul  is 
committed,  appears  to  the  soul,  and  it  sees  itself  in  his  hands. 
The  best  hypocrite  is  never  delivered  out  of  the  hands  of  Satan 
and  his  power ;  he  will  either  keep  constant  possession,  or  if 
not,  yet  he  will  return  again  ;  now  he  will  not  appear  in  this 
time  of  peace  to  the  soul,  because  there  is  yet  hope ;  but  after 
death,  then  hope  is  past,  and  therefore  then  he  appears ;  for  as 
the  souls  of  the  elect  are  carried  to  heaven  by  angels,  and  blessed 
among  them,  so,  e  contra,  the  souls  of  the  wicked  are  in  the 
hands  of  devils  ;  (1  Pet.  iii.  1 9,)  "  He  preached  to  the  spirits  now 
in  prison  ;  "  thieves,  so  long  as  they  are  not  known,  or,  if  known, 
not  apprehended,  they  fear  not  death ;  but  when  taken  and 
laid  up  in  prison,  there  they  know  their  death,  and  there  they 
see  their  jailer ;  so  here  ;  and  as  Satan  did  condemn  and  sad  the 
heart  of  the  humbled  outcast,  (2  Cor.  ii.  11,)  so  much  more  these, 
when  cast  out  from  the  presence  of  Grod.  A  captive  taken  by 
him  that  hath  overcome  him,  the  conqueror  appears,  and  sets 
his  foot  upon  him,  especially  if  one  eminent,  whom  Satan  hath 
conquered. 

Reason  5.  Because  of  the  intolerable  and  heavy  wrath  of  God, 
which  then  doth  seize  upon  the  soul.  Luke  xvi.,  "  I  am  tor- 
mented." In  this  life,  though  (rod  be  lost,  yet  men's  hearts  are 
comforted  with  creatures,  and  patience,  and  common  bounty ;  as 
it  is  with  scalded  legs,  eased  in  the  water ;  but  now  when  men 
are  dead,  then  there  is  no  creature  to  enjoy,  to  ease  the  heart ; 
the  body  is  dead,  and  wliat  are  these  things  to  the  soul  ?  now 
hence  the  soul  feels  God  is  gone,  and  forever  gone,  and  now 
when  he  hath  most  need,  in  great  torment  gone,  the  soul  feels 
this,  I  say ;  and  feeling  this  woe,  it  knows  it  indeed  ;  the  beasts 
▼OL.  n.  49 


I 


578  THE   PAUABLE   OF 

know  their  misery  when  they  feel  the  kuifc  in  tLetr  lieai'lj.  Let 
men  deceire  themselves  never  i>o  deeply  wilb  t'nke  iioagina- 
tions,  yet  when  they  feel  it  otherwise,  it  eball  confule  tlicm,  as 
the  generations  of  men  in  the  clays  of  Koah ;  men  wilt  have 
some  hope  while  patience  lasts,  but  when  that  is  gone,  then  their 
hopes  and  hearts  sink  also :  whiles  men  be  in  (he  vessel,  they 
hope  to  hve;  but  if  that  sink,  and  they  can  Eee  no  plank  nor 
shore,  but  see  waves,  and  men  crying,  etc,  now  iLeir  hearts 
must  needs  fail  them. 

Uie  1.  Of  terror  to  them  who,  upon  clear  conviction  from  the 
word,  will  not  believe  their  doom,  their  misery  now.  Sometime 
the  word  comes  so  near  men,  and  the  very  sin  they  live  and  lie 
in  is  pointed  at,  found  out,  and  words  and  thoughts  opened,  at 
if  somebody  bud  told  the  minister  of  the  man ;  and  they  think 
he  speaks  ngainst  me,  but  ttey  will  not  believe  that  sin  is  so 
black,  or  God  so  angry,  but  hope  well ;  but  if  (hey  do  slight  and 
regard  not  these  conviclions,  jet,  0,  remember  the  lime  is  draw- 
ing on,  and  it  is  not  far  off,  but  therein  you  shall  luiaw,  the  word 
of  the  Lord  is  more  precious  to  him  than  to  yoii ;  you  let  it  &11, 
but  the  Lord  will  not.  1  Sam.  iii.  19.  The  old  world  would  not 
believe  Noah ;  the  Lord  therefore  made  their  experience  convince 
them  of  it.  I  know  men  may  be  deceived,  hut  as  be  said  ia 
another  case,  the  word  is  not  bound ;  so  the  word,  wbidi,  like  God, 
searchcth  the  secrets  of  thy  heai't,  and  thy  hypocrisy,  that  is  not 
deceitful ;  thy  scepter,  0  Lord,  is  a  right  scepter,  and  it  can 
not  be  croaked  and  bent.  And  if  man  doth  condemn  thee,  know 
it,  Giod  is  greater  than  man  ;  and  it  is  his  glory  to  confirm  the 
words  of  his  servants,  that  are  not  diviners,  sooiiisayers,  and 
uncertain  prognosticators  of  men's  destinies,  (Is.  sliv.  26,)  but 
having  their  warrant  from  the  word,  it  shall  be  confirmed  by 
God  himself;  nay,  that  very  word  shall  arise,  though  it  sleeps 
now;  the  word  is  only  left  as  a  witness,  (Malt.  xxiv.  14,)  and 
do  you  think  it  shall  not  be  so  ?  if  Christ  lives,  he  will  confinn 
iL  Is  it  not  better  to  know  your  condition  now,  and  be  hnmbkd 
for  it,  seeing  else  you  must  know  it  when  it  is  too  late  to  know 
it?  If  two  have  a  quarrel  against  each  other,  and  the  one  who 
hath  the  better  side  entreats  to  agree  with  him,  to  acknowledgs 
his  fault,  be  humbled,  he  will  for^ve  him,  before  he  comea  10 
higher  courts,  where  it  will  be  tried  and  himself  cast,  and  suck 
a  fine  and  damages  be  set  upon  his  head,  as  will  utterly  undd»  J 
him  ;  is  it  not  a  misery  for  such  a  one.  so  brought  under,  to  feei  ] 
himself  with  hopes,  and  not  to  listen  till  he  hath  spent  all,  and  il  I 
utterly  undone  and  beggared  ?  truly  thus  it  is  here  ;  and  so  t  .1 
end  with  reminding  you  of  the  speech  of  God  to  Eli's  BOOhJ 
(1  Sam.  ii.  25,)  "They  heard  not  their  father,  becftoae  Go|i| 


Tnv:  TEN  vtttGi!i3.  579 

would  slay  them  ; "  so  here,  you  will  not  hear  ministers  condemn 
you,  because  God  will  do  iL 

U$e  2.  See  the  great  folly  of  those  who  hnving  got  some  false 
comforts,  and  are  loath  to  know  the  worst  of  their  estates  now ; 
(Is.  x.x%.  10,)  that  say  to  the  prophets,  "  Prophesy  deceits,"  or 
if  not,  they  will  not  come  to  the  light ;  (John  iii.  20.)  or  if  li^t 
come  to  them,  "  they  hate  it,"  and  put  it  out,  choke  it,  if  they  do 
not  also  hate  the  man.  Shall  you  know  your  estate  hereaiTter, 
and  will  you  not  see  it,  nor  the  hounds,  because  it  sees  not  them  F 
60  it  ia  here ;  what  will  it  profit  you  to  hide  your  eyes  from  the 
Almighty's  seardi,  who  con  not  hide  yourselves  ?  It  is  true,  if 
there  was  no  hope  now,  then  men  might  comfort  tliemselves,  and 
not  die  with  thoughts  and  ffars  of  it  till  they  eorae  to  die  ;  but 
(here  is  hope  :  0,  folly  not  to  see  it  now  !  and  truly  this  ia  mea'a 

1.  Because  some  think  it  a  shame  to  begb  now,  after  they 
bave  been  so  well  thought  of,  now  to  strip  themselves. 

2.  Because  of  trouble,  men  natunilly  will  avoid  it,  and  hence 
skin  ihair  sores  over  supcrRcially. 

3.  Because  they  think  it  impossible,  or  very  difficult,  to  be 
saved  now,  if  all  should  be  naught  that  they  have  done  already ; 
Olid  hence  rather  hazard  all,  and  put  it  to  the  venture. 

4.  Because  they  must  maiolain  their  innocency  and  confidence. 
'^Vhat.  must  I  not  believe  nor  hope  well  ? 

f>.  Because,  when  they  have  done  their  best,  ihcy  can  do  no 
more  than  what  they  do  now,  vis,,  trust  to  Giod's  mercy. 

But  mure  parlicutarly  this  appears, — 

First.  When  men  will  not  see,  nor  desire  the  Lord  to  reveal 
their  sin  and  deceits.  Ps.  xxivi.  3.  That  is  one  pari  of  heart- 
tl.illery,  not  to  see  to  do  good  ;  a  gracious  heart  is  broken  off  from 
flattery :  he  knows  it,  and  hence  will  to  the  Lord :  when  ho 
knows  not  himself  and  his  estate.  Lord,  teach  me  :  the  damuinj; 
fin  is  some  dear  sin  ;  a  sin  which  the  soul  allows  habitation,  and 
house  room,  and  heart  room  unto,  nnd  hence  it  will  not  see  it, 
because  it  would  not  part  with  it ;  and  hence  it  snith,  it  can  not 
see  it,  because  it  will  not :  it  is  in  lore  with  the  Aaitery  of  it ;  and 
hence  it  is  strange  lo  see  some  that  live  in  oppression  by  unlawful 
prices,  and  exacting  immoderate  wages,  can  not  see  their  sin, 
though  privately  and  publicly  spoken  of,  because  ihey  will  not : 
can  not  see  it,  because  they  will  not :  it  is  strange  to  see  how  time 
scn'crs  will  defend  their  fashions  ;  and  they  can  not  see  it,  because 
the  heart  is  secretly  in  love  with  such  vanities  ;  and  it  is  just, 
seeing  they  love  not  the  truth,  they  should  be  deceived  by  errors. 
Two  ways  men  have  to  hide  tlieir  sins  from  God  himself. 


1.  'By  covering  them  with  rciuon  ;  e,  nmn  tlint  is  aahamcd  of 
hia  nakedness  or  sore,  he  will  get  n  covering  for  it ;  hereby  ooc 
may  kuow  ivhat  a  mou's  chief  sin  is,  vie.,  by  his  reasomugs  for 
it  i  as  one  may  know  wbero  the  eggs  be,  by  the  hen's  silting 
upon  them ;  and  truly,  a  Utile  reason  will  blind  the  eyes  many 
tunes  ;  nay,  thongh  God  and  Scripture  be  brought  in  ;  Balaam 
would  fnin  find  out  some  light  from  God  to  curse,  and  from  altar 
to  altar  lie  went,  etc.,  but  found  nothing ;  thus  here,  etc 

2.  By  covering  them  with  duties  and  sorrows,  and  yet  keep- 
ing them ;  for  when  men  do  see  their  sin,  and  it  is  great,  what 
do  they  therefore  ?  they  wash  it  with  tears,  they  confess  it  as 
those,  is.  Iviii.  6,  8  i  they  fast  for  strife  or  debate ;  they  would 
be  vexed  with  enraged  consciences  but  for  these  duties  ;  and  thid 
makes  them  hope  well ;  and  here  come  in  those  disdnctions,  I 
have  sina  as  others,  but  I  mourn  under  them ;  0,  but  remember, 
those  sorrows  destroy  sin  by  little  and  little,  and  do  not  teed  sin ; 
but  these  ease  thee  in  thy  sin  ;  (Hos.  x.  4,)  "  Hemlock  grows  up 
in  the  furrows ;  you  speak  words,"  saith  the  Lord,  etc  So 
here,  etc 

SeeotuSi/.  Wlien  men  are  willing  the  I^rd  should  let  them 
see  their  sin,  but  unwilling  to  attend  him  in  the  use  of  all  means 
for  that  end  ;  especially  these  two. 

I.  Oiligenl  watch  over  the  heart  daily,  by  frequent  reflecting 
upon  its  own  acts  ;  it  is  strange  to  sec  what  discoveries  might  be 
made  by  observing  ends,  aims,  motives  of  workings :  hence 
Christ  beats  much  upon  this. 

3.  Daily  meditation,  in  some  solemn  manner.  2  Tim.  ii.  7. 
"  Consider  what  I  say  ;  and  the  Lord  shall  pve  ihee  understand- 
ing ; "  it  is  a  thousand  to  one  if  men  do  not  lose  themselves  and 
Bouia  in  neglect  of  this.  Hag.  i.  5,  7,  David  said,  ■'  I  considered 
mj  ways,  and  tunied,"  Now,  to  soy,  Let  the  Lord  search  me.  but 
not  to  use  means,  is  to  shut  your  eyes  against  the  book,  and 
saji  Now,  Jjord,  leach  me. 

Uie  S.  0/ Exhortation.  0,  therefore,  know  the  worst  of  your 
own  hearts  now.  Phil.  ii.  12,  "  Work  out  your  salvation  with 
fear;"  saints  with  a  fear  of  careful  search,  but  you  much  more. 
Gon.  xxvii.  U,  12.  When  Rebecca  would  have  Jacob  go  lo 
Isaac,  saith  Jacob,  "  What  if  ray  father  feel  me ;  I  may  get  a 
curse  then."  So  the  Lord  Jesus  (believe  it)  will  feel  iheo ;  he 
will  see  who  thou  art  before  he  let  thee  into  heaven ;  if  thou  art 
a  Btnuiger  to  thy  sin,  and  Christ,  and  his  grace,  thou  slialt  ecc 
the  gate  shut  upon  thee  hereafter ;  therefore  know  it  now  how 
it  is  with  thee  i  nothing  will  be  such  a  cut  lo  thy  heart  as  this, 
viz.,  when  it  is  too  lute  to  see  the  sin  which  ruined.  O,  this  will 
torment !  as  it  doth  politicians  when  they  see,  There  I  forsook  n 


rule  of  policy,  there  I  was  mistaken  ;  if  I  had  curried  the  busi- 
ness otherwise  there,  then  1  had  gut  this  ;  O,  it  troubles  them  ; 
BO  it  will  do  you,  when  you  sluill  see  your  projects  and  liopea 
dashed. 

Qiie»t,  How  shall  I  know  this  ? 

Am.  1.  Mark  what  other  godly  and  discerning  speak  or  fear 
concerning  thee  ;  for  though  God  reveab  not  a  hypocrite  to  all, 
yet  il  is  seldom  but  it  is  lo  Bome  or  others ;  (1  Tim.  v.  25,)  not 
speak  against,  yet  not  give  full  testimony. 

2.  Mark  what  conscience  speaka,  or  fears  thee  with  in  cool 
blond,  without  getting  those  fears  quenched  by  fresh  application 
of  Christ's  blood ;  it  is  said,  the  fears  of  the  wicked  shall  come 
upon  hitn ;  there  are  some  hot  pangs  which  men  have,  and  then 
ihink  well  of  theraBelvea,  hut  generally  live  out  from  God  and 
Christ.  Mark  which  way  the  scale  turns,  when  you  are  still ; 
the  worm  that  is  not  killed  will  gnaw  forever,  if  it  bites  now. 

3.  Mark  what  troubled  thee  when  afliictioDs  were  upon  tbee; 
then  God  many  time?  convinceth  men  of  folly  ;  when  Benjamin's 
sack  liad  the  cup,  "  The  Lord  hath  found  out  our  iniquity,"  said 
■bey.  GrGu.  xliv.  IG.  So  some  evils  may  be  falsely  imputed; 
but  then  you  shall  see  some  other  sin,  (it  may  be,)  for  which  the 
Lord  may  have  had  long  a  controversy  with  you. 

4.  Mark  what  tbou  art  when  crossed ;  uuuiy  a  one  is  good, 
while  men  and  God  please  him  ;  but  when  reproof  comes,  or  he 
is  crossed,  then  he  is  mad,  harebrained,  liateful,  scomftil,  wilful, 
(Eccl.  K.  11.)  for  men  may  be  crossed  of  their  will,  but  their 
own  ends  they  will  not  be  crossed  in  ;  mark  how  you  deny  your 
own  ends  in  what  you  do,  then  you  may  appeal  Co  God  indeed. 

5.  Mark  your  temptations,  and  corruptions,  with  opposition ; 
if  all  be  quiet,  cither  there  is  a  truce  for  a  lime,  or  else  there  is 
l>cace  between  you  and  sin  and  Satan,  and  so  war  between  God 
and  you. 

6.  Mark  thy  opinions  ;  sometimes,  sailh  Solomon,  a  fool  is  not 
known  till  then,  (Prov.  xvii.  28,)  for  they  arise  (unle«s  some  in 
simplicity)  from  some  corruption. 

Qaeit.  •/.  How  may  Uie  saints  come  to  be  settled  that  they 
may  know  this? 

Am.  I.  Beware  of  contenting  yourself  with  any  measure; 
but  with  Paul  *■  reach  alYer  things  tefore,"  etc. ;  for  bence  the 
foolish  virgins  were  deceived ;  but  afler  all  fillings  be  ever  empty, 
hungry,  and  feeling  need,  and  praying  for  more,  setting  tbyMlf 
agtunst  all  ^in  ;  say  with  David,  "  Cleanse  me  from  secret  sins." 

2.  Strike  at  the  root  of  all  sin,  viz.,  your  evil  nature*; 
mourn  daily  under  ii,  and  the  activity  of  it ;  and  though  some 
49* 


182  TriK     l-Ai{\Hl.K   OF 

Bins  be  unknown,  yet  when  the  root  dies,  they  shikll  <]ie..  Is.  Wn 
18.    When  you  mourn  for  llii*.  God  will  gpeak  )wace.  J 

3.  Be  sure  your  cod  be  right,  that  bavinfr  reeei^ed  Christ,  aal^ 
doing  duties,  you  do  iheiii  before  htm,  and  for  liis  sake ;  fov 
here  hypocrites  fail ;  and  this  makes  Paul  to  appeal  to  Chrisl ; 
(2  Cor.  V.,)  "  Depart,  ye  workers  of  iniquity,"  will  Christ  eay 
hereafter:  you  have  sought  yourselves  in  all  ibis:  Though  the 
duty  is  hard,  and  thy  heart  loathe  to  come  to  it,  yet  say,  "  For 
thy  soke,  Lord,  I  love  it." 

Obten:  2.  The  earnest  cries  and  prayers  of  unregenerate  n 
at  death  or  judgment,  are  then  too  late  to  procure  mercy  fi 
the  hands  of  Christ.  If  there  bo  any  means  in  time  of  disti 
to  have  help,  it  is  by  prayer ;  it  hel[is  the  saints  out  of  deep  pitai 
dark  dungeons,  (Lam.  iii.,)  and  iron  furnaces,  bitter  agonies,  in* 
tolerable  pressures  ;  by  this  means,  though  they  sliall  use  it  thOBi 
because  their  torment  is  great,  and  their  self-love  remains,  ■( 
these  virgins  did,  yet  it  comes  too  late  then  j  1  know  their  prayen 
differ,  but  of  that  I  shall  spenk  hereafter. 

Reaion  I.  If  in  this  life  sometimes  they  come  too  late,  n 
more  a(^r  this,  but  so  it  is  sometimes  ;  (ProT.  i.  28 ;  Ps.  xviSi 
41  i  Prov.  IV.  1,)  even  unto  the  Lord.     The  Lord  sees  it  m 
to  give  a  taste  of  his  severity  afler  life,  and  in  this  life,  that  o 
may  fear,  and  the  terror  may  fali  upon  many. 

Reason  2.  Because  then  Chriiit  sils  upon  the  throne  of  jlK 
ment,  and  so  no  Mediator  to  help  them,  as  bath  been  proved ;  a 
if  it  be  80,  "  how  shall  they  stand  ?  "  Ps.  «xx.  3.  In  this  ltf» 
mercy  waits,  and  patience  bears,  till  it  can  bear  no  longer,  a 
then  doth  ease  itself,  (Eiek.  v.  13,)  and  crieit  to  justice,  e 
And,  therefore,  the  prayers  and  howliugs  of  the  wicked  are 
no  more  purpose  than  of  a  malefactor  before  the  judge  C( 
demned  for  treason. 

Jleason  3.  Because  their  cries  arc  but  only  bowlings,  (Hoib' 
vii.  14,)  only  rising  from  their  own  torment,  because  the  Spirit 
of  God  ig  quite  gone,  and  if  the  Lord  should  hear,  they  woo'" 
be  as  bad  again  as  ever  before ;  if  mercy  should  save  the 
thieves  from  this  gallows,  they  would  cut  the  throat  and  slab  tJ 
heart  of  mercy  atlerward.  as  all  Buch  persons  do,  who  are  ca 
ried  from  that  principle  in  their  prayers ;  and,  therefore,  let  thofl 
never  look  to  be  heard  now. 

Uta  1.  Hence  sec  the  exceeding  greatness  of  the  wrath  < 
Christ,  to  them  that  die  withotit  him.  Ps.  xviii,  41.     Many  dm 
the  Lord  hides  his  face  from  his  people  for  a  time ;  but  then  tb^ 
pray  and  seek  his  face  again,  and  the  Lord  hears  them,  ain 
ahincR  upon  them  again ;  when  bin  Spirit  in  them  speaks  to  hi% 


THE   TEN    VIRGINS.  583 

his  Sod  in  hie  covenant  spaiks  udIo  (hem ;  and  the  Lord  hears 
ihe  cry  of  their  weeping,  as  well  ns  their  praying.  1'b.  vi.  8. 
But  if  when  they  pray  earnestly,  and  the  Lord  hears  not  them, 
but  is  angry  with  their  prayers,  O,  lhi&  is  bitter  to  iliem,  (Pa. 
Ixxx.  4. 5 ;  Lam.  iii.  44 ;)  it  is  that  which  Christ  typically  com- 
plainsof.  Pa.  xxii.  1,2,4,5.  There  is  nowralh  like  this;  for  a  God 
eo  pitiful  as  many  times  to  help  without  cries,  more  tlion  a  mother 
with  tender  bowels,  and  not  to  regard  cries,  as  if  he  had  cast  off 
his  nature :  this  makes  wrath  and  sin  biiier  to  iho  people  of  God ; 
and,  indeed,  this  is  the  reason  why  the  Lord  gives  his  people 
mercy ;  hut  it  is  hy  meuns  of  prayer  usually,  that  they  might  see 
in  what  favor  they  are  in  his  sight  above  others,  that  when  he 
peems  to  be  averse  from  hearing,  yet  prayer  will  turn  the  wheel, 
tuid  Jacob  prcvaib  over  God;  and  hence,  (Pa.  ii.,)  "Christ  shall 
htive  all  nations  for  his  possessions ; "  but  yet  ask  of  me;  d«  Herod 
wid,  when  he  said,  "Ask  of  me,"  to  half  of  ihe  kingdom,  etc.  And 
hence  exceeding  wrath  is  shown,  in  denying  for  a  time  to  hear 
prayer  many  times;  now  look  upon  the  condition  of  poor  sinners 
dying  without  Christ;  Ihey shall  then  cry, and  cry  earnestly,  and 
yet  not  prevail ;  if  the  wrath  of  God  did  break  out  at  this  lime,  and 
lie  heavy,  and  the  Lord  say.  Now  cry,  tuid  I  will  deliver ;  it  was 
no  such  sorrow,  though  bitter  enough,  to  lie  under  wrath  one 
moment ;  hut  to  cry,  and  cry  vehemently.  Lord,  Lord,  and  never 
be  heard,  O,  who  can  bear  this  ?  their  torments  are  intolerable  ; 
halh  the  Lord  no  pity  P  their  erica  are  many,  and  hearts  arc 
faint ;  hath  Christ  no  bowels  ?  halh  this  Lamb  no  more  meek- 
ness, gentleness  ?  Yes,  that  there  is  ;  hat  such  is  his  terror  now, 
they  are  shut  up  from  you ;  and  so  sliall  ever  be,  though  you 
shall  cry,  and  weep  as  many  tears,  and  more  too  than  the  sea 
halh  dro]is ;  aad  when  you  can  not  come  before  his  face,  the  gate 
bl^iDg  shut,  you  shall  cry,  that  the  rocks  and  mountains  may  fall 
upon  you  to  hide  you  from  this  wrath  of  llio  Lamb;  and  you 
shall  then  cry.  Behold,  and  sec,  if  ever  sorrow  were  like  mine  I 
but  all  shall  be  in  vain. 

O,  therefore,  see  the  greatness  of  this  wriith,  so  as  to  see  the 
bittemesi  of  any  one  sin,  which  stands  yet  between  thee  and 
Christ,  which  though  it  be  sweet  under  thy  tongue  now,  yet  when 
the  day  of  thy  anguish  shall  come,  it  shall  shut  up  Christ's  heart 
from  hearing  all  cries. 

Cke  "2.  Of  KxhoTlation.  To  persuade  all  men  to  lake  thi'ir 
season  of  praying  now.  Is.  Iv.  1  with  6,  when  ihe  Lord  cried, 
-  Come  lo  the  walera,"  etc.,  and  because  they  might  plead,  hero- 
after;  O,  saith  he,  "  Call  upon  him  while  he'is  near;"  there  will 
bfl!  a  great  gulf  between  you  and  Christ,  when  you  ore  dead;  now. 


AS4  THE    TAItABLE    OF 

therefore,  when  the  Lord  comes  in  his  word  especially,  cry  ui 
him  for  help  aud  pity. 
1  lou  will  say.  There  is  no  great  need,  thanks  be  to  God, 
'.  pressing  men  to  prayer  here ;  who  is  bo  profane  but  doth  ? 
is  not  worthy  to  live,  or  to  enjoy  the  beneht  of  the  sun,  nor 
to  live  among  the  society  of  men,  who  dares  not  do  thus,  hut 
live  among  bears,  and  wolves,  and  beasts  in  the  wilderness, 
would  to  God  there  was  no  need  to  press  this  i>oint ;  btii  tTolf, 
the  ranntry  being  a  place  filled  with  discontents,  which  «r^ 
keeps  from  prayer,  because  the  devil  is  in  ihem ;  and  also  of  gn 
peace  and  rest ;  hence,  here  men  are  more  apt  to  steep,  and  gn 
secure,  than  in  uny  other  place  of  the  world ;  and  the  spirit 
Ipniyer  is  ready  to  die,  eren  in  God's  own )  and  hard  it 
Tor  this  incense  to  be  sweet,  without  some  fire,  some  afflict! 
tliereunlo, 

1.  Some  there  be.  that  do  not  so  much  as  feel  their  misery 
all,  neither  sin  nor  wrath  ;  and  hence  they  can  not  pray  at  a' 
they  are  not  in  so  good  a  cn.se  to  pray  as  the  dtunned,  who  fi 
their  misery,  aud  cry  out  under  it ;  these  cast  out  of  God's  sigl 
yet  having  hope,  and  so  sbuuld  pray  the  more,  and  so  cry  ( 
under  it,  yet  can  not ;  though  the  earth  groans  under  sins,  j 
their  hearts  ore  hard,  and  they  can  not  feel  them,  and  eo  can  t 
pray;  and  they  quiet  themselves  with  some  forms,  and  th< 
cokworts  twice  sod,  and  some  cold  prayers  morning  and  cvenii 
and  hope  that  these  will  serve  the  turn,  and  here  is  all  tlie  coi 
fort  they  have  ;  nay,  not  only  so,  but  if  others  that  know  ih 
hearts  better,  and  so  pray  longer,  rejirove  them  for  it,  they  a 
fully  reply.  What!  you  are  like  the  Pharisees,  that  think  to 
heard  for  their  long  prayers.  O,  the  T./onl  gives  many  up  to  t] 
spiiit  of  slumber ;  their  hearts  are  heavy,  and  con  no  more  I 
them  up  than  a  stone. 

2.  Some  tliere  be  who  feel  their  misery,  and  go  unto  tlie  Lc 
with  many  cries  and  prayers,  but  yet  herein  behave  themseli 
like  Saul,  when  God  answered  him  nol,  then  they  forsake  hh 
and  like  them,  (Mai.  iii.  14.)  "  What  profits  us  tliat  we  liB 
walked  mournfully?"  and  thinking  they  shall  not  find,  ih 
build  tlieir  cities  an  Cain  did,  aud  ease  themselves  that  way. 

3.  Some  there  be  that  do  not  give  over,  because  they  thi 
they  shall  not  find,  hut  ease  themselves  by  their  very  praye 
pray  out  tlieir  prayers,  and  confess  out  their  confeseiuns,  ■ 
mourn  out  their  sorrows ;  and  are  compared  to  the  dog,  » 
easeth  himself  by  his  vomit ;  they  are  troubled,  and  then  prai 
easctli  them,  and  when  a  little  ease,  then  prayer  is  done,  as  1 
Ixxviii.  35,  3H. 


4.  Some  that  hare  no  ease,  yet  have  no  leisure,  nor  lime :  as 
maiiy  servanta  ;  and  men  greedy  of  the  world  rise  lietimes,  and 
work  hard,  sleepy  at  nipht,  that  ihey  can  not  have  leisure ;  luid 
when  conscience  asks,  Why  do  you  not  lake  time  ?  this  is  their 
excuse ;  O,  but  can  not  you  take  it  out  of  your  fleep,  and  lose 
your  life,  rather  than  lose  your  seasons  of  prayer?  they  hope 
hereafter  ro  to  do. 

5.  Some  that  have  leisure,  yet  their  hearts  are  dead  ;  they  can 
pray  and  stand  convinced  of  misery  ;  hut  I  say,  their  hearts  are 
dead.  Is.  Ixiv.  7.  "  None  etirreih  up  himselfi "  nay,  sometimes 
as  a  man  asleep,  when  the  tire  bums  round  about  him,  yet  he 
fecU  it  not.  Is.  xlii.  ull.  They  can  vex,  und  be  discontent  when 
crosses  and  afflictions  come,  but  no  heart  to  pray,  or  lay  their 
condition  to  heart.     O,  this  is  sad  and  fearful. 

I  beseech  yon,  therefore,  take  your  time  now ;  you  must  and 
sliali  pray. 

1.  Do  you  think  ever  to  have  mercy  without  seeking  it,  and 
praying  hard  for  it  ?  No,  if  ever  God  intend  good  to  ihee,  if  an 
elect  vessel,  thou  must  pray  ;  yea,  and  glnd  you  may  have  such 
an  invaluable  privilege,  and  that  you  are  alive  to  do  il.  I  know 
the  Lord  is  found  of  them  that  seek  him  not ;  seek,  therefore,  in 
lime  now,  before  it  is  loo  late. 

2.  Do  not  say  the  gate  is  shut ;  no.  it  is  yet  open,  and  that  by 
the  blood  of  a  Mediator.  Heb.  x.  19,  20.  So  that  when  you  ob- 
ject God  hears  not  sinners,  yet,  (Zeeh.  xiii.  1,)  "there  is  yet  a 
fountain  opened,  for  to  wash  in  for  sin  and  uncle-anness;"  idl  thy 
sins  can  not  shut  it,  because  it  is  opened  to  wash  away  sin. 

3.  Do  not  say.  If  I  had  n  pari  in  Christ,  I  could  then  be  en- 
couraged to  ask.  I  pray,  what  think  you  of  that  woman  of  Sa- 
maria, when  Christ  spake,  "  If  thou  didst  know  and  ask,  he 
would  give  Ihee  living  waters  "  ?  Wliat  did  the  poor  woman  of 
Canaan  do,  when  Christ  himself  told  her,  she  was  a  dog,  a>»d 
had  nothing  to  do  with  children's  bread  F  when  you  have  no 
promise  to  assure  the  Lord  will  give,  yet  the  glorious  boimly, 
and  riches  of  his  gmce,  may  encourage  you  sufficiently  to  seek. 

4.  Do  not  say,  llul  it  may  be  I  shall  be  denied,  let  me  pray 
never  so  long;  I  know  you  are  worthy  to  be  denied,  and  as  you 
have  cried,  tlie  Lord  should  not  hear,  and  as  you  have  abused 
grace,  it  should  cry  against  you;  why  should  you  quarrel?  the 
Lord  owes  thee  not  siraws ;  but  yet  rememlter  the  |>arable  of  tlio 
unjust  judge,  who  heard  a  woman,  a  stranger  when  importunate  t_ 
and  this  is  found  a  sure  truth  i  it  is  with  all  men  praying,  as  it  isl 
with  women  in  travailing;  either  their  pangs  will  deliver  themj 
of  their  burden,  aud  so  they  live,  or  else  lliey  will  be  their  death  ;| 


■ 
■ 

L 


586  Tin:  parable  of 

I  if  they  cease,  and  give  over,  then  they  die.  Prayer  will  deliver 
^50  of  your  sills,  unbelief,  or  ivhatever  stands  lietween  Cbrisl 
Anil  you ;  or  if  not,  lliey  shall  die,  and  perish.  Sow  your  seed 
of  prayer,  it  will  multiply,  if  it  be  right  seed,  uiilil  your  har> 
Teal  be  great,  and  your  gain  unknown  ;  securily  wiU  fall  o 
hypoi^rite,  before  he  gels  the  blessing,  and  the  cares  of  the  wo 
will  choke  his  prayers. 

5.  0,  therefore,  follow  the  Lord.  Hos.  vl.  6,  4,  "  Tou  ehjdt) 
know  liim,  if  you  follow  on  to  know  him ;  "  especially  if  you  M 
truly  woundol,  though  he  hath  been  as  a  lion  lo  you.  Is  Chriai 
so  glorious,  his  presence  so  sweet,  his  kingdom  so  great,  hU 
mercy  so  rich,  his  inheriianee  so  full,  and  wilt  not  thou  prafij 
awake  one  hour  ?  hath  Christ  bought  mercy  with  his  blood,  an 
wilt  not  thou  spill  thy  blood  ?  Nay,  not  spare  and  spend  thy  poo^ 
jirayers  to  beg  it,  (it  may  be  praying  time  is  declining  a 
and  go  get  it ;  and  by  that  means  hear  Christ  Jesus  aay,  I 
O,  come,  ihou  blessed,  that  hast  been  praying,  weeping,  folIowiii| 
me,  and  take  thy  crown,  and  sit  down  on  my  throne ;  0,  it  wil 
be  a  cut  to  think,  Had  I  sought  it,  I  had  had  it!    Ps.  xsiv. 

Use  3.  Of  thankfulness  to  ihe  saints,  "  that  the  Lord  1 
given  them  hearts  to  seek  the  Lord  in  a  finding  time."  ^.  zxxSr 
5,  6.  Time  was  thou  couldst  not  pray ;  bul  tlie  Lord  hath  founl'r 
thee  out,  and  stirred  d|)  unutterable  groans  here,  and  all  tl^ 
groanings  have  not  been  hid  from  the  Lord. 

Objfcl.  But  many  pray  and  find  not ;  how  shall  I  know  I  han 
found  ?  ' 

Am.  When  the  spirit  of  pTayer,  not  the  gift  of  prayer,  hadf; 
carried  Ihee.  Itom.  viii.  27. 

Quest  How  shall  I  know  that  ? 

Aas.  V.  It  is  not  fervency  ;    2.  Nor  looking  to  Christ  and  \ 
mercy  ;    3.  Nor  ai^uraents  Ihial  are  evidences  of  this  spirit ;  f( 
these   ihe   foolish   virgins  had.     But   I   shall  show   it  in   t" 
degrees. 

Fir»L  Observe  what  is  the  utmost  end  in  prayer,  and  so  '. 
been  in  all  thy  prayers ;  it  is  certain  all  the  prayers  of  unr 
generate  men,  though  enlivened  with  some  common  giA  of  tl 
Spirit,  are  ever  for  themselves  j  if  any  outward  calamity  befnB 
them,  they  then  pray.  Ps.  Ixxviii.  But  it  is  as  Pharaoh,  fbf 
themselves,  because  the  plague  is  upon  them  ;  if  the  word  meets 
with  them,  aud  troubles  them,  their  prayers  (if  fervent)  are  only 
for  ease  ;  when  their  bones  are  broke,  it  is  for  peace  and  eom- 
id  if  ihey  desire  grace,  it  is  for  peace  ;  if  they  have  peace 
for  the  present,  and  feel  blindness,  hardness  of  heart,  ihey  ihink 
willilnmn  them  ;  and  hence  salvation  and  deliverance  from 


muery  is  the  utmost  end  tUey  aim  at ;  nnil  so  in  all  thuir  jimyers ; 
let  men  itudy  ihcir  hearts,  and  they  sh^  sec  themselves  tlio 
tnnrk  tliey  shoot  at,  and  the  God  ihey  strve,  and  idol  Ibey  wor- 
ship in  all  their  prayers  ;  and  do  you  think  these  shall  be  heard  ? 
No,  Qo !  but  saints  they  look  not  at  iLese  things  chiefly,  but  their 
utmost  end  ia  another  thing ;  at  lirst  conversion  it  is  much  self, 
but  it  turns  in  time  to  higher  ends,  etc.,  and  that  is,  What  though 
I  have  peace,  salvation,  these  loaves,  but  yet  miss  of  Christ  him- 
self, and  the  life  of  Christ,  to  live  by  him,  itnd  live  lo  him,  whi<.'U 
ii  our  Inst  end  I  2  Cor.  v.  15.  And  here  all  his  prayers  end, 
though  crooked  many  ways  ;  else  these  are  the  prayers  of  that 
Spirit  of  life  which  are  ever  heard ;  and  hence,  (Jas.  v.  3,) 
"  Ye  ask  and  have  not,  because  you  ask  to  spend  it  on  your 
lusls."  Is.  Iviii.  5,  though  they  fasted  and  prayed,  yet  it  was 
for  "  strife  and  debate  ; "  the  saints  do  it  lo  destroy  tlietr  lusts  ; 
and  hence,  though  all  fervent  prayers  are  not  of  the  Spirit,  yet 
all  prayers  of  the  Spirit,  you  may  observe,  are  ever  fervent, 
though  expressed  with  chattering^,  mournings  as  doves,  because 
the  last  end  bath  a  mighty  force  with  it ;  and  hence  waiting  on 
God  in  all  means  for  answers,  follows  ;  and  hence  prayers  of  the 
saints  are  endless,  Appetilui  Jinii  etl  injinitut ;  hence,  (Rom. 
viii.  23,)  "  life  in  heaven"  is  his  scope,  and  he  is  longing  fur  it, 
glad  of  tliat  time,  (for  all  prayers  of  hypocrites  are  hut  issues 
of  self-love,)  and  lili  occasions  do  but  (]uieken  up  that  principle ; 
HO  all  the  prayers  of  the  saints  rise  from  the  npirit  of  love  to 
.  God,  and  faith  in  him.  Rom.  viii.  '27,  28.  The  sonlike  Spirit, 
or  Spirit  of  adoption,  not  servile,  is  in  them. 

Secondlj/.  If  the  soul  receive  any  thing  from  the  Lord  pray- 
ing, it  is  exceeding  thankful ;  the  Spirit  of  Christ,  wherever  it  is, 
glorifies  Christ,  (John  xvi.,  and  Ps.  cxvi.  1,)  and  that  in  time  of 
peace;  hence,  (Ps.  I.  14,  15,)  "Offer  to  God  thanksgiving,  and 
pay  thy  vows,  and  then  call,  though  in  time  of  trouble,  and  I  will 
hear."  For  the  Lord  to  begin  to  do  the  soul  any  good,  and 
show  it  its  misery,  the  worth  of  the  Lord  Jesus,  to  give  him  any 
heart  to  seek,  to  give  him  any  hope,  to  give  him  the  least  hint  hy 
any  wonl  of  mercy  ;  O,  its  heart  melts,  (it  should  be  thus,)  and 
wonders  but  lo  think,  nay,  to  see  the  Lord  bath  answered  him  1 
O,  this  swallows  him  up,  makes  him  give  all  to  the  Lord,  as 
Ilaonnb  did,  when  she  had  her  cliild.  1  Sam.  ii.  1,  2.  Esau  lost 
the  blessing,  though  he  begged  it  willi  tears  ;  he  bad  a  profane 
heart  tliat  did  not  esteem  it  indeed,  and  so  would  never  have 
been  thankful  for  it ;  poor  Jacob  gets  it,  tliough  he  had  but  a  staff 
to  hold  him  up. 

Thirdly.  If  it  receive  not  answer,  it  mourns,  and  ioailies  itself. 


jtutifiea  Gud,  gives  all  la  him ;  prayers  frotn  selT-laaUiiDg  ore  nX 
pniyere  which  come  from  s<rlf-love.  Ps,  sxii,  2—4 ;  Zech,  xii.  10; 
P^  Isiii.  12.  There  Uie  $|>irii  dirells  in  the  ptxir  and  cooiriie. 
an<i  iheir  vrivs  sre  bt?»rtl  ;  when  men  praj,  and  veaat,  and  are 

^iiicl  willioal  nbhing  ihcj  eould  lament,  it  b  not  from  the  Spirit : 
',  therefore,  Uy  here  if  it  i»  thus,  as  he  said  to  Uezekiah,  **The 
Lord  hath  beonl  thj  crie?,  and  seen  thj  tears ; "  and,  O,  wander 
at  the  Lanl,  tliat  he  should  give  thee  ft  heurt  to  crj  now. 

Cue  4.  Reproof  to  saintii,  who,  though  received  and  heard,  vet 
think  the  Lord  regains  (hem  not ;  and  as  David,  think  his  mercy 
is  shut  up. 

1.  Bemembcr  former  times,  (Ps.  btxvii.  7,)  your  experiences 
of  the  Lord's  pitying  thee  in  thy  blood,  and  he  will  not  cast  thee 

2.  Consider  the  riches  of  grace  ;  when  yon  can  not  find  any 
thing  pust,  but  what  might  cause  him  to  ioaihe  thee,  yet  the  Lord 
mav  then  love,  when  thoa  art  lomenling  thy  vileneas.  Is.  Ixiii. 
Ifl.'lfi. 

3.  Consider  the  Lord  doth  purposely  seem  to  disre^rd  thee 
sometimes,  not  to  shut  out  prayers,  but  to  make  thee  pmy  better  ; 
not  that  you  should  not  pray  nl  all,  (Judg.  xyi,  \t\)  but  to  make 
you  seek  and  Ibllow  him,  though  in  tlie  dark.  Lam.  iii.  4o.  with 
on.  "  In  a  land  of  pits ;  eye  halh  not  seen  what  God  hath  laid 
up  for  you." 

4.  Consider,  there  is  a»  much  in  tlie  Lord  to  move  him  in  thy 
■wont    estate   to  help  tliee,  as  in  the  l>est,  viz..  "  his  mercy." 

Ps.  vi.  i.  You  Bay,  If  my  heart  was  not  so  vile,  if  I  had  not 
committed  such  sins,  the  Lord  might ;  this  is  fm  if  you  said.  The 
Lord  shows  not  pity  only  for  bis  mercyi  etc 


Ver.  12.  I  knoie  you  not. 
Words  of  sense,  in  Hebrew,  bear  and  signify  affection  also ; 
the  principal  alfeciionH  are  love  and  hatred.  Hos.  vii.  2  ;  Rev. 
viii.  12.  In  this  place  such  knowledge  is  meant,  which  halh  the 
aftecfion  of  love  joined  with  it ;  so  that  it  is  as  if  Cbnsi  should 
say,  I  love  you  not,  I  di-lijibl  not  in  you,  my  heart  is  not  toward 
you,  whatever  good  words  yon  give  me,  and  however  your  heart 
is  toward  me,  or  you  have  thoughts  of  me  ;  and  this  ia  the  great 
misery  of  foolish  vii^ns. 

Obaerv.  3.  That  it  is  a  most  heavy  and  dreadful  misery  not  to 
lie  belovwl,  not  to  be  known  of  Jesus  Christ ;  for  now  when  the 
tahliu  are  turned,  and  tlie  stage  is  pulled  ilown,  and  the  foohsh 
shut  out,  and  when  Christ  himself  would  give  them  a  doleful 


answer,  express  in  woiJs  their  woe,  he  couchelh  it  unJer  these  ; 
"  I  know  you  not : "  I  do  not  say  that  men  do  tee)  it  so,  but  it  is 
tK> ;  and  at  last  it  will  be  found  so. 

This  may  appear,  if  we  consider  these  particulars. 

Gitmdfralion  1.  I£  you  consider  the  ezi^eeding  greatness  and 
glory  of  his  plare  and  person  ;  be  is  exalleil,  and  set  at  the  right 
hand  of  God,  upon  the  throtie  of  his  Father,  and  his  dominions 
reach  from  sea  to  sea  ;  he  is  King  of  kings,  and  Lord  of  hosts  of 
angels,  elc.  Phil.  ii.  9.  "  A  name  above  every  name  "  he  bath, 
and  God  hath  sworn,  "  To  him  sliall  every  one  bow."  Now,  be- 
ing thus  great,  and  not  to  be  beloved  of  such  a  one,  is  heavy ; 
if  we  want  the  love  of  poor  men,  and  base,  ignoble  spirits,  il  is  no 
such  matter ;  but  tr,  lose  great  ones'  favor,  especially  if  we  de< 
pend  upon  them  iii  life  and  goods,  peace  and  honor,  this  is  bitter; 
bence,  (2  Thess.  i.  9,)  "  from  the  glory  of  bis  power." 

Contid.  2.  If  yoQ  consider  (he  terror  of  the  wrath  of  God  for 
time  to  come.  If  a  man  be  abroad  in  the  fields  from  home,  and 
uo  storms,  nor  colds,  nor  beats  arise  lo  hurt  him,  a  shelter  would 
not  be  so  much  prized,  nor  the  loss  of  it  great;  but  if  there  be 
such,  and  theu  to  wiuit  it,  and  to  lie  open  to  the  injury  of  all 
weathers,  now  it  is  a  woe  to  want  it  So  I  sny  to  you,  men  tlrat 
are  abroad  in  the  wide  liclds  of  this  world,  and  gone  from  home, 
if  there  should  never  be  misery,  but  might  eat  your  bread  and 
drink  your  wine  with  a  merry  heart,  and  rejoice  in  your  wives, 
Bnd  there  then  should  be  no  knowledge  uf  any  thing  after  death) 
ns  those  epicures  spake,  (Eccl.  is.,)  the  love  of  Christ  would  not 
be  so  sweet ;  but  there  will  be  storms,  scorching  heats  that  shall 
bum,  and  never  be  quenched ;  there  will  lie  colds  which  shall 
blast  all  your  buds,  and  blossoms,  and  beauty,  etc.  Now,  to  have 
no  love  of  Christ  to  take  yourself  to,  as  to  a  shelter  in  these 
times,  is  very  heavy ;  hence  Is.  ixxii.  2,  Christ,  typified  by 
Hezekiah,  shall  be  a  shadow  in  a  weary  land,  which  is  spoken  (o 
show  the  sweetness  of  his  love,  and  their  blessedness  to  have  him 
to  fly  to  1  and  hence  their  woe  who  want  him.  It  is  said,  (Gen, 
vi.  8,)  "  Noah  found  grace  in  God's  eyes  ;"  not  in  the  eye*  of 
men ;  for  before  the  flood  came,  they  did  not  see  it  such  a  favor 
for  to  have  an  ark ;  hut  when  that  came,  and  they  fled  from 
houses  to  trees,  from  trees  to  mountains  nnd  waters  beneath  and 
above  prevailed,  now  they  saw  it  something  to  find  favor  in  ihu 
eyes  of  Goil,  and  their  woe  to  want  il.  Moees  dies,  wondering 
at  the  happiness  of  the  saints,  in  regard  of  this.  Deut.  xxxiii.  26 
and  u/t.  The  eternal  God  is  thy  refuge  x  he  foresees  storms,  ho 
preserves  from  miseries  above  head,  so  as  they  can  not  toucli  the 
heads  of  tbc  saints  ;  if  so  be  they  do  fall,  yet  they  can  not  full  eo 
VOL.  It.  50 


■  be 

^k         SOI 

■ 


690  THE    fARABLE    OF 

low,  but  unJerncuth  are  his  arms;  as  a  child  which  standi  ulc 
if  it  be  in  danger  lo  fall,  nnd  otiierii  cry  out.  Pray  take  heed,' 
hiLve  my  arms,  say  they,  under  it ;  hence  Moses  dicth  with  t^' 
word,  "  0  Isruel,  who  is  like  unto  ihce?  happy  art  thou  ! "  then 
woe  lo  those  who  want  this  ;  there  is  not  one  raaii  living,  hut  he 
Bhall  meet  with  extremities,  which  shall  make  heart  and  spirits 
to  Tail,  and  the  powers  of  heaven  nhall  be  shaken  ;  every  thing 
miky  forsake  you  hut  Chrbt's  love ;  but  if  that  also  doth,  wos 
then  to  you. 

Cottiid.  3.  If  you  consider  the  power  which  this  privation  a 
love  hath  to  damp  all  joy  and  mirth  in  all  things  present ; 
envenoms,  and  puts  a  sting  and  poison  in  nil  blessings,  and  m^i 
comforts  torments ;  to  have  nil  blessings,  and  all  privileges,  an 
not  lo  have  Christ's  love  with  them,  is  to  have  a  snare,  a  Inq 
a  stumbling-block,  and  a  recompense,  etc.  Rom. 
regard  not  wrath  to  come;  hut. consider  of  this,  thy  blessio) 
are  woes,  curses  ;  and  you  shall  one  day  cry,  Woe  is  me  thatevi 
I  was,  or  that  I  had  any  bl(»sing !  Suppose  a  man  should  \ 
enriched  with  bags  of  diamonds,  hung  with  chains  of  gold,  far 
deliciously,  but  condemned  to  die,  this  would  damp  all.  "' 
had  a  stout  will,  Moses  tells  him.  Exod.  ix.  IC.  "  For  this  cai 
God  hath  raised  him  up  to  show  his  power  upon  him ; "  t 
would  have  thought  it  should  have  pulled  him  fi-om  his  thro: 
and  made  him  lie  in  the  dust ;  it  did  not,  because  God  hi 
liardened  his  heart ;  so  would  this,  if  the  Lord  hath  not 
cued  yours. 

Hence  we  shall  see  saints,  when  they  lie  under  false  feaH 
only  of  loss  of  love;  those  very  things  which  arc  most  sweet  ■:' 
made  most  bitter.  Ps.  Ixxvii.  3.  "  I  rcmpmbercd  God,  and  tti 
troubled ; "  hut  what  think  yoii  of  those  that  be  not  indeed  love^ 
it  is  enough  to  bring  down  the  most  merry  heart,  and  higheit 
looks  for  the  present ;  what  are  my  frienda,  mine  enemies  ? 
there  none  lo  comfort  mc  of  all  my  lovers  ? 

Consid.  4.  If  you  consider  the  sweetness  of  thb  love  of  Chrii 
I  will  instance  only  in  one  piirticular.  Fs.  Ixxxiii.  3 ;  Cant  i. 
The  elect,  when  they  are  glorified,  and  with  Christ,  what  s 

be  most  ravishing  in  their  eyes  ?  what  shall  swallow  up  t 

thoughts  most  ?  O,  the  love  of  Christ,  his  (I'ee  love !  why  shou^ 
I  be  accepted,  beloved  ?  0,  that  ever  the  Lord  should  cast  bis 
eyes,  and  set  his  heart  upon  such  an  outcast !  hence,  prtuse  of 
the  riches  of  grace  (Eph.  i.)  is  "  the  work  of  heaven."  Now,  to 
out  of  this  love,  will,  must  be  exceeding  hitter  to  the 
soul ;  hence,  (Matt,  vii,  23,)  '■  I  never  knew  you,"  will  be  dag^rs 
at  the  heart,  or  the  stone  upon  the  grave's  mouth,  which  shall 
tonnent  forever. 


THE   TEX   VIRGINS.  591 

Constd.  5.  If  you  consider  the  nature  of  thw  want,  or  nega- 
tion of  Christ's  love,  what  it  is. 

1.  Degree.  Is  for  Christ  not  to  have  so  much  as  one  purpose, 
or  tliought  of  peace  and  good  to  them,  not  to  put  the  least  char- 
acter of  their  names  in  the  book  of  life  ;  that  is  the  first  degree 
and  fountain  of  all  other ;  "  God's  love."  Jer.  xxix.  9. 

2.  Degree.  Is  not  to  speak  one  word  of  peace  and  love  to  a 
man,  no  absolute  promise  of  life  to  them.  Ps.  1. 16.  Thej  have 
nothing  to  do  ''to  take  God's  covenant  into  their  mouths;'* 
those  promises  which  comfort  and  support  the  hearts  of  the 
saints  against  all  sins,  all  miseries,  belong  not  unto  them. 

3.  Degree.  Not  to  suffer  for  them,  not  to  shed  one  drop  of 
blood  for  their  lives,  (John  xvii.  9,)  so  that  all  their  sins  must 
lie  upon  them,  to  bear  and  answer  for. 

4.  Degree.  Not  to  do  the  least  good  for  them ;  good  things 
the  J  have  but  through  their  sins,  and  Christ's  ordering  of  it,  are 
not  good  for  them,  but  they  are  thereby  fitted  by  patience  for 
destruction. 

5.  Degree.  Not  to  accept  any  thing  which  they  do  to  him ; 
their  sacrifices  and  prayers  are  sms ;  (Mai.  i.,)  ''  I  have  no  pleas- 
ure in  you." 

6.  Degree.  Not  to  pity  them  in  time  of  their  trouble,  but  to 
laugh  at  their  calamity,  and  to  rejoice  in  their  ruin  and  eternal 
overthrow.  Christ  sliall  get  glory  from  them  then,  whom  they 
despised  so  long  before. 

Use  1.  This  may  let  us  see  what  cause  all  the  people  of  Grod 
have  to  be  abundiuitly  satisfied  with  the  love  of  Christ ;  the 
heart  of  man  is  naturally  like  the  raging  sea,  never  quiet,  if  the 
least  winds  do  but  arise  ;  the  saints  may  have  unmortified  affec- 
tions, and  are  very  apt,  upon  troublesome  temptations,  to  be  dis- 
quieted ;  the  saints  are  compared  to  the  apple  of  God's  eye,  and 
we  know  little  things  will  trouble  much  there ;  it  is  because  in 
lossios  and  sorrows  which  befall  themselves,  and  in  beholding  the 
madness  and  folly  of  others,  they  are  very  apt  to  look  ujwn  the 
anger  of  the  Lord  in  them  for  their  sin,  which  others  usually  do 
not.  O,  consider,  is  it  such  a  misery  to  lase  Christ's  love  ?  and 
have  you  a  share  in  it  ?  O,  then,  be  thankful  for  it,  and  con- 
tented with  it.  When  Christ  was  to  depart  from  his  discipk»9, 
(John  xvi.  22,)  "  you  shall  sorrow  ; "  but  what  doth  he  leave 
with  them  to  quiet  them  ?  ''I  will  see  you  again,"  that  mourn 
now  for  loss  of  my  presence ;  what  else  ?  doth  he  promise  them 
nothing  else  ?  truly  that  is  enough.  When  David  looked  ujMm 
the  prosperity  of  the  wicked,  and  that  they  should  "  never  see 
light,"  (Ps.  xlix.  15,  with  19,)  **  But  God  will  redeem  my  soul 


I 


THE   PAKABI.F.   OF 

From  die  fcrave,  not  from  iruublos,  and  he  will  roKive  me;" 
some  read  it,  "  for  he  halh  recr^ired  me ; "  )>oih  mnv  stund  to- 
gether, and  this  was  enough  lo  him. 

If  a  traveler  have  lost  bU  vay,  and  not  come  home  to  his 
journey's  end,  he  may  be  very  well  unquiet ;  but.  when  he  19 
come  to  the  end  of  his  journey,  and  can  go  no  farther,  then  he 
Bits  down  and  Uvea  there,  and  would  not  go  back  again  ;  especially 
jf  he  considers  how  many  are  out  of  doors,  and  under  tempestii. 
he  may  now  btess  God  he  halh  a  shelter :  so  if  the  Lord  had 
never  revealed  his  grace  to  you  in  the  gospel,  and  you  had  mis- 
eries upon  you,  then  you  might  be  unquiet ;  but  now  when  laid 
in  th&bosom  of  Christ,  when  sucking  the  breasts  of  the  grace 
of  Christ,  when  you  can  go  no  fiuther,  though  Ihon  wert  in 
heaven,  for  tliere  is  no  other  happiness  tliere.  now  sit  Rtilt  cou- 
tented,  and  be  glad  of  this,  as  under  thy  vine  and  sliailow ; 
ecpeeiaJly  considering  the  woes  of  them  that  are  yet  far  from 
his  grace  and  mercy  in  Jesus  Christ,  and  under  clouds  of  blood. 

(Men  that  sail  upon  the  sea,  if  they  see  nothing  but  waves,  and 
vast  raging  of  waters  about  them,  they  keep  themselves  close  in 
their  ship,  though  their  cabins  be  but  little :  tell  me  one  thing 
that  is  good,  where  Christ's  love  is  not ;  show  me  any  thing  but 
misery,  death,  and  eternal  sorrows  out  of  it ;  O,  lhi!ri<fore.  ^it 
still,  quietly,  meekly,  contentedly,  though  you  be  tossed  as  high  as 

1  heaven,  and  go  down  as  deep  as  hell  agaiu. 

•■"^yoii  are  troubled  sometimes  with  losses  of  outward  things, 
cattle  die,  and  Rachel's  cliild  and  husband  are  not,  increase  litUe, 
decays  many,  and  Job's  wife  bids  him  curse  God  (and  give  glory 
to  him.  by  confessing  he  is  a  hypocrite,  because  so  much  afflicted) 
and  die  ;  and  David  sees  the  ungodly  flourish,  and  he  thinks  he 
hath  washed  bis  hands  in  vain,  and  it  is  good  to  fare  and  live 
here  as  they  live,  0,  consider,  suppose  the  Lord  should  give 
lliee  these  things  as  he  duth  to  others,  to  be  snares,  and  at  last 
say,  "  I  know  you  not,"  when  thy  soul  shall  come  trembling  out 
of  a  sick  and  weary  body,  before  the  tribunal  of  God  Almighty, 
BB  these,  was  that  portion  then  so  good  ?  O,  therefore,  take 
jout  portion,  and  he  thankful  for  it  1  O,  therefore,  hv  ghtd  in 
this,  and  say,  I  have  these  miseries,  but  Christ's  love  to  sweeten 
Ihem  !  these  sorroW!i,  but  Christ's  love  to  sanctify  them !  I  sec 
floods  of  fire  arising,  but  0,  here  is  this  shelter  to  be  refugii 
to  mc! 

You  have  heard  what  it  is  not  to  be  beloved,  what  a  misery  it 
is  ;  by  that  contrary,  see  this,  \-iz,, — 

LI,  For  the  Lord  to  have  thoughts  of  peace  lo  thee,  when  ihou 
werl  nothing  btit  dcalh  and  misery  before  bis  eyes,  lo  bear  ibee 
in  his  heart  ever  aince  he  was  God,  ' 


I 


THE   TEN   VIRGINS.  593 

2.  For  the  Lord  to  speak  to  thee,  and  make  an  eternal  cove- 
nant, and  every  promise  thine.  David*s  dying  words  are,  '*  This 
was  enough,"  even  all  his  desire  ;  and  not  one  tittle  but  shall  be 
accomplished  one  day. 

3.  For  the  Lord  to  shed  his  blood,  bear  thy  sins,  curse,  and 
tread  doWn  death  and  sin,  and  tear  away  the  handwriting  of  the 
law  against  thee,  rather  than  the  least  evil  befall  thee. 

4.  For  the  Lord  to  be  working  for  thee  by  all  good  things,  all 
evil  things,  all  providences,  all  ordinances,  night  and  day,  and 
you  may  find  it  in  part,  and  shall  find  it  hereafter. 

i).  For  the  Lord  to  accept  all  thy  poor  endeavors,  desire?, 
prayers.  Is.  Ivi. 

6.  For  the  Lord  to  pity  thee  in  all  thy  misery,  and  worst  times, 
then  to  show  his  greatest  love,  when  death  and  powers  of  dark- 
ness put  forth  their  greatest  malice  !  truly  thus  it  is.  O,  let  this 
love  be  enough,  considering  especially  the  woful  condition  of 
them  that  want  it,  wlio  shall  cry  for  one  smile,  and  can  not  get 
it !  See  this  love,  and  doubt  not  of  it ;  how  could  you  love  him, 
if  he  did  not  love  you  first,  especially  if  you  had  been  satiated 
with  it?  "Pray  for  it."  Ps.  xc.  14.  I  speak  this  the  rather 
because  of  the  sad  miseries  which  make  men  lame  in  their 
Christian  course,  that  thev  are  readv  to  lie  down  disconsolate, 
because  they  remember  not  this.  Do  not  always  doubt,  but 
once  at  last  get  througli  the  crowd  to  this  love. 

i^se  2.  Let  those  wlio  want  this  love  mourn  for  it,  though 
the  Lord  gives  you,  and  doth  for  you  never  so  much  in  regard 
of  other  tilings.  SupiK)se  he  doth  not  smite  thy  body  with  sick- 
ness, thy  name  with  disgrace,  thy  estate  with  losses ;  yet  if  he 
doth  not  love  the(?,  this  is  woe  enough.  It  was  the  miser}*  of 
Israel,  (Jer.  xv.  1,  with  '>,)  **  My  mind  is  not  to  this  people ;  cast 
them  out;"  and  as  tlie  Lord  there  said,  so  I  say;  if  the  Lord 
deal  thus,  who  shall  ])ity  thee,  or  bemoan  thee,  or  ask  how  thou 
dost  ?  Joel  i.  8-10.  Tliey  lament  when  the  fifi:  tree  was  wasted, 
much  more  now  the  Lord's  love  is  not  towanl  thee.  Lam.  i. 
1(».  The  church  tliere  laments,  that  the  Comforter  which  would 
refresh  wju*  far  off. 

Quest.  How  shall  I  know  that  ? 

Ans.  If  he  never  did  affect  thv  heart  with  loss,  and  want  of 
his  love,  and  abusing  of  it,  but  hath  let  you  go  on  in  peae(?  all 
your  life;  you  were  born  out  of  his  love,  cast  out  to  the  loathing 
of  thy  person,  and  have  lived  so,  though  he  hath  been  pitiful  to 
thee  ;  now,  if  you  were  never  troubled  with  h>ss  of  this,  and 
wrongs  done  against  this,  you  are  as  yet  out  of  love.  Look  as 
it  is  with  a  father ;  if  he  hath  a  child  froward,  and  can  not 

50  ♦ 


I 


M4  THE   PARABLE   OF 

restrain  him,  he  lets  liim  aloac,  he  loves  him  not-,  else  he  vooU 
chtistisc  and  correct  liiin,  ami  make  him  shake  at  his  frowns  ;  so 
here,  (us  it  is  Heh.  xiii.  8,)  "If  no  correction,  you  are  ba?iard«  ;" 
FO  here  you  have  gone  on,  anil  never  have  been  yet  troubled  in 
mind  with  the  frowoa  of  Christ,  never  lamented  your  wrongl 
done  to  Christ ;  are  you  loved  ?  I  know  the  Lord  may  let  yoa 
go  prodigals  for  a  time,  but  he  will  bring  yon  back  if  he  loves 
you.  I  never  knew  any  whoin  Ihe  Lord  brought  home,  but  ihift 
broke  iheir  hearts.  O,  that  tbe  Lord  was  so  patient,  and  I  alt 
my  life  abused  him !  nay,  he  would  oft  have  gathered  me  1  bft 
did  oft  strive,  and  I  was  "like  a  bullock  imaccualomed  to  tlu 
yoke,"  (Jer.  xx\i.  1R.)  and  lie  might  have  cut  me  off,  or  givea; 
me  u[>  to  my  stubborn  heart.  Mnny  are  troubled  for  want  of 
memory,  ignorance,  and  want  of  power  to  pray,  or  some  sin* 
and  then  God  is  merciful  to  them,  And  this  eases  them  again  ; 
but  this  is  nothing,  till  you  come  to  this,  viz.,  fear  of  the  eleraaL 
loss  of  his  love  ;  and  this  lies  heavy.  If  this  be  thy  condition^, 
tliat  for  the  present  Ihou  art  not  loved  of  the  Lord,  tell  me  but- 
one  thing  which  thou  hast  to  comfort  thee;  ihou  hast  friend^ 
peace,  health,  but  they  are  nil  ^vithout  love ;  if  .without  love,. 
then  tlioii  liast  them  with  a  curse,  and  wrath  of  God.  SuppoM 
thou  wert  dying,  and  the  Lord  should  say  to  ihee,  when  tItOK 
crieat,  I  know  dice  not ;  would  it  not  he  sod  ?  Lie  upon  thy  pi^ 
low,  and  sleep  quietly  if  ihou  canst ;  for  aught  I  know,  them 
was  never  drop  of  blood  shed  for  thee,  never  thought  of  pcae« 
in  Christ's  breasts  to  thee ;  n  vile  wretch  that  never  lamented 
the  loss  of  his  love,  nor  conlempt  of  it  to  this  day  I 

Object.  But  I  care  not  so  long  as  1  have  been  well  without  Ml 
so  I  hope  I  shall  do  still :  I  w  ill  not  believe  I  am  out  of  bis  lovt^. 

Ant.  Yea,  this  is  the  misery  of  men,  as  it  was  of  these  virginaj 
but  lime  shall  come,  when  you  shall  see  him  sit  upon  his  throDe^ 
brighter  than  a  thousand  suns,  in  the  glory  of  his  Father,  a  Gi* 
burning  round  about  him,  and  the  kings  of  ihe  earth  trembling 
at  his  presence,  and  his  saints  in  his  bosom  like  unto  htm  ;  tbflo 
you  shall  wish  you  had  his  lave,  "  and  lament,"  (Rev.  i.,)  "  aail 
wail,  because  of  him."  0  secure  world,  will  yon  sit  still  inyoM 
sins,  and  lie  in  j'our  unbehef,  till  the  lire  burns  abont  yon.  and 
there  be  no  escape  ?  O  that  ihe  Lord  would  pity  you,  many  o( 
you  that  have  yet  lived  with  dry  eyes  and  merry  hearrs,  and  yfl 
have  no  love  from  Jesus  Clirist  I 

Use  3,  Learn  hence  not  to  despise  or  refuse  the  love  oC 
Christ,  when  it  is  offered  lo  you,  and  jiropounded  to  you  in  l)» 
gospel  i  we  can  be  content  to  want  the  love  of  some  men,  b»^ 
cause  we  can  live  well  enough  without  them  and  their  loT«( 


r  fcwe  lost  hurls  not  ns  ;  but  if  the  loss  of  their  love  mny  Ue 
the  loM  of  our  goods  nnd  Uves,  then  (if  it  mny  be  had)  men  will 
seek  for  and  long  for  il,  though  it  Bbould  not  be  otri?red  ;  but  if 
ofTcred,  it  is  gladly  accepted.  So,  if  you  could  live  without  the 
love  of  Christ,  you  might  content  yourselves ;  bat  the  loss  of  it 
is  more  bitter  than  ten  thousand  deaths ;  and  therefore  refuse  it 
not  when  it  is  offered  ;  hut  as  they.  (Acts  ii.  39,  41,)  when  they 
Bftw  how  they  had  imhrncj  their  hands  in  the  blood  of  Christ, 
and  yet  saw  grace  offered,  it  is  said,  "  They  gladly  received  the 
word  of  the  Lord." 

The  law  is  a  word  of  condemnation  ;  but  that  is  not  the  last 
word  the  Lord  hath  spoken ;  then  I  shonld  spend  time  in  vain 
DOW  1  the  gospel,  even  the  whole  gospel,  is  a  word  of  love  and 
reconciliation,  (2  Cor.  v.  19,  20,)  wherein  the  Lord  dolh  "be- 
seech men  to  be  reconciled,"  i.  e.,  to  accept  of  God's  love  offered 
therein. 

The  Lonl  knoirs  full  well  tliat  men's  hearts  ore  fo  full  of  en- 
mity, that  they  will  never  seek  for  reconciliation  lirat,  thnunh 
they  have  good  cause,  because  they  have  offered  the  wronp; ;  and 
therefore  he  stands  not  upon  terms,  but  offers  love  first,  without 
which  he  knows  ihcy  are  forever  undone  1  0,  therefore,  re- 
ceive it,  neeept  of  it  when  it  is  offered  to  you ;  and  lose  thy  life 
rather  than  lose  his  love. 

For  the  i\jnher  opening  of  this  point,  1  shall  show  three 
things:  — 

1.  That  Christ  doth  offer  his  love  in  the  gospel  i.wid  how. 

2.  Upon  what  terms. 

3.  Motives  to  accept  it,  and  answer  objections  against  neecpt- 
ing  of  it. 

/^>«f.  That  the  Lord  doili  offer,  and  how  he  dolh  oflvr  liis 
love  in  the  gospel :  and  this  I  shall  clear,  beiause  uothing  can 
draw  the  soul  to  accept  of  love  but  this.  For  the  better  under- 
standing of  which,  yon  must  conceive  that  the  love  of  Christ  in 
the  gospel  is  diversely  manifested  unto  men  ;  eithiT  i<i  men  oOer 
they  Ite  in  Christ,  and  are  brought  home  by  il,  and  thin  is  a  lov« 
of  delight  in  them.  Ps.  xlv,  I»,  H.  Or  it  is  love  of  gooti  will 
tn  men  not  brought  home  ;  as  it  is  in  husbands,  before  tlieir  af- 
fections beset  upon  any,  they  make  love;  (as  it  is  2  Thess.  ii.  in,) 
"They  received  not  the  love  of  the  truth,  becanae  the  truth  made 
love  to  them;"  (Luke  ii.  14,)  "  Good  will  lowMrd  men; "nnd 
this  lo\-e,  I  eny,  is  offered ;  this  love  the  I^rd  make»  nnto 
you:  slnnd  nmaxed  nt  it,  that  afier  all  your  sins,  wrongs  done 
him.  nothing  but  love  is  offered,  even  hi*  dearest  love  i  for 
though  there  is  paUcnee,  power  to  help,  wisdom  to  guide,  though 


698 


THE    PARABLi:    OF 


^ 


there  is  terror  in  him,  yet,  "  Tske  my  love,"  eaith  he.  John  HU 
17.  Aad  bpDce  (Ileb.  ii.  3)  it  !«  called  '■great  salvation,"  or 
"  love ;  "  it  is  offered,  else  how  could  men  be  swd  to  rejert  it  or 
neglect  it.  tvliicli  be  warns  Ihecn  of?  A  man  may  ae  well  qoes^ 
tion  whether  there  be  a  gospel,  aa  whether  love  be  offered  there; 

I foif'aa  the  hiw  is  nothing  but  the  manifestation  of  sin,  the  hand- 
writing of  death  unto  all  men,  writ  with  the  finger  of  God,  the 
goitpet  is  the  manifestation  or  grace,  the  handwriting  of  grace 
and  peace  to  all  men,  written  with  the  blood  of  God.  and  hence 

1  the  gospel  is  that  whieh  brings  ■'  life  and  immorlalilv  to  light." 

Vrim.  i.  10.  /  Not  tliat  there  is  life  absolutely  for  all',  but  there 
it  is  for  all  that  shall  by  faith  accept  of  it.  More  particularly,  —'_ 
Firil.  It  is  offered  universally  to  all  wherever  it  conies,  and 
therefore  personally  to  every  man  ;  the  words  are  plain,  (Mu4l 
xvi.  IS,)  "  Preach  the  gospel  to  every  creature  ; "  and  not  only  to 
]hem  that  do  belong  to  ChriBt.  and  shall  believe  ;  for  though  it 
Iw  offered  with  the  power  of  it  effectually  to  these,  yel  offered 
it  is  oLso  unto  those  tliat  never  shall  have  God ;  and  hence 
(Luke  xiv.)  the  Lord  of  the  frast  invited  those  that  n 
in  ;  and  Christ  himself,  (John  i.  11.)  '•  He  came  to  hii 
they  received  him  not ; "  he  would  have  gathered  them  under 
his  wings,  and  they  would  not ;  not  only  to  them  that  be  hnm- 
blcd,  (though  none  will  care  for  the  gospel  but  «uch,)  but  to  (hem 
that  he  unhnmbled,  (Rev.  iii.  18,  20,)  doth  this  gospel 
There  he  many  object  Yes,  the  I^rd  offers  love  to  them  Ihafr 
arc  his.  but  .not  to  mo ;  yes.  to  ihee ;  there  is  not  a  man  hera' 
that  can  exempt  himself.  And  I  would  make  no  doubt  to  go 
to  every  man  particularly,  and  say.  The  Lord  entreats  thee  to 
be  reconciled ;  nay,  if  there  be  one  man  worse  than  another, 
though  his  hands  have  hecn  imhi-ued  in  the  blood  of  the  propb-' 
ets,  and  his  soul  stained  with  the  most  crying  guilt  of  the 
hideous  sins  that  ever  the  earth  bore,  or  sun  saw,  yet  the 
makes  love  to  him ;  the  pi^ce  is  piud  for  him,  if  he  will 
of  it,  and  that  the  Lord  would  have  him  so  to  do  :  neither  dothf 

1  ft  his  univerBal  offer  infer  a  universal  redemption;  for  the  ^ 
pel,  in  the  offer  of  it,  doth  not  speak  absolutely  that  Christ  hatli> 
died  for  all,  and  therefore  for  ihue,  as  the  Arminians  maintain, 
but  it  speak»i  condilionally:  it  is  for  thee,  if  ever  the  Lord  givefl' 
thee  a  heart  to  receive  that  graee  there;  therefore  consider  of 
it ;  there  is  not  one  hero  present,  hut  the  Lord  would  have  yoB- 
receive  his  love ;  and  consider  this  one  renaon,  iliou  shalt  h» 
condemned  for  refusing  it ;    hence  it  is  Goil's  commnnd,  and 

IChriat's  desire,  you  should  reeeive  it.  John  iii.  19./  If  not  dl]t 
aStj  to  receive  ir,  it  is  not  thj  sin  to  refuse  it ;  but  it  la  such 


sin  that  all  men  that  perish  under  the  sound  of  (he  gospel  a 
prinoi  pally  condemned  for. 

SefOHfUg.  It  is  offered  really.     I  put  in  this,  Iwicause 
nor.  see  the   reality  of  tliis  ;  because   not  Chri.cl,  but 
(ihey  think)  only  make  it,  and  so  the  offer  ta  only  external  and 
miiiiglerinl ;  the  Lord  hinisclf,  they  ibink,  is  not  of  that  mind. 

Ana.  1.  What  any  minister  actt>rding  to  the  gospel  doth,  that 
Christ  would  do  if  he  was  here  present ;  hence,  (2  Cor.  r.  20.) 
"  We  beaeeeh  you  in  his  stead ; "  a3  embassadors  speak  what 
the  king  himself  would  do,  and  no  more,  and  himaelf  would 
speak  what  they  do  if  he  was  present ;  and  hence  Christ  did  not 
only  preach  the  gospel  to  his  elect,  that  should  receive  him,  but 
to  them  who  did  reject  him  also,  which  made  hia  blessed  heart 
and   eyes   also   break   forth   into   tears,    "  O   that  thou    hadsl 

2.  It  is  Christ  in  them  which  doth  apeak ;  (Ileb.  xii.  2o,) 
"Him  that  speaks  from  heaven;"  and  hence,  (Eph.  iL  17,) 
"  lie  came  and  preached  peace,"  when  he  was  gone  up  lo 
heaven  ;  and  hence  receiving  of  these  ministers  and  embassa- 
dors of  Christ  is  receiving  of  Christ ;  despising  of  ihem  is 
despising  of  Christ;  and  lo5t  as  the  bowels  of  God  the  Father's 
love  are  opened  in  Christ,  so  the  bowels  of  Christ's  love  are 
opened  in  those  whom  he  seTids.  Never  didst  thou  see  any 
minister  pily  ihy  condition,  and  ofier  peace  to  thee,  but  because 
Christ  put  it  in  his  heart ;  and  as,  in  rejecting  the  gospel,  you 
shall  not  sad  their  spirits  so  much  as  Christ's  Spirit  in  them,  so 
in  accepting,  e  contra. 

3.  Your  life  and  salvation,  and  certainty  of  mervj  from  Christ, 
hang  upon  your  receiving  their  word ;  for  men  will  say.  If 
Christ  were  here,  1  dursi  believe  hia  word;  I  tell  you,  the  Lord 
hungs  thy  life  upon  believing  tbeir  word  spoken  according  to 
him ;  (John  xvii.  20,)  "  I  pray  for  them  that  shall  believe  in 
me  through  Iheir  word ; "  why  not  through  my  word  ?  Ant. 
These  may  stand  well  together ;  my  word  as  the  fouudaiion.  their 
word  as  building  upon  it ;  their  word  in  the  exienial  administm- 
IJon  and  view  of  man,  but  my  word  indeed  ;  my  word  in  their 
mouths,  and  so  their  word  as  instruments  under  that  principal 
agent ;  so  that  if  an  angel,  or  one  should  rise  from  the  dead,  I 
should  not  look  for  more  certainty  of  life  by  believing  theee  than 
Ihem.  Christ  will  speak  no  more  till  he  shakes  down  hcnven 
and  earth  with  hia  voice  ;  but  their  word  he  honors,  and  sailh, 
Believe  it ;  their  word  is  not,  Christ  hath  loved  thee ;  but,  Ho- 

(iJ    Ueve,  that  thou  maysi  t>e  beloved  of  Christ. 

|H'   4.  The  Lord  is  so  real  here,  that  he  punishetb  men  more  for 


J 


I 


I 


this  than  if  he  was  pre-sent.  Christ  lived  Among  th«  Jews,  and 
preiichoii  ;  they  cnicified  him,  and  rejected  liini  in  Ilia  jWRon ; 
yet  this  cast  them  not  off,  till  (Luke  xiii.  4t>)  they  put  awaj 
the  offera  of  grace  by  the  servants  of  Christ  from  them,  and 

;  the  apoGtles  are  lo  shake  off  the  dust  of  their  feet  against 
Buch  an  those. 

Tkirdlg.  It  is  offered  with  vehement  desires  lo  accept  of  it ; 
(2  Cor.  vi.  1  ;  Ps.  Ixxii.  11,)  "We  beseech  you  receive  not 
God's  grace  in  vain  ; "  for  you  may  say.  There  is  Home  offer, 
but  the  Lord  desires  it  not  in  good  earnest :  never  did  man  de- 
sire lo  get  the  affection  of  another  most  beautiful,  as  the  Lord 
doth  tbee  that  hast  none;  we  use  lo  judge  of  the  affection  of 
another  to  ft  thing,  by  what  he  is  willing  to  purl  with  for  it ;  as 
lie  that  sold  all  for  the  jiearl,  and  bought  it :  so  the  Lord  is  coo- 
lent  lo  pari  with  alt  he  hnth  to  thee ;  the  dearest  thing  he  haih 
is  liie  precious  blood,  and  all  fruils  and  benefits  of  it ;  his  Spirit 
to  comfort,  himself  to  dwell  with  thee,  his  Father  to  love  thee,  his 
kingdom  to  receive  thee,  his  sweetest  promises  to  a>^ure  and 
etAblish  thee  ;  all  things,  except  his  glory  ;  it  is  not  fit  that  you 
should  receive  that,  but  for  him  to  receive  it  from  thee ;  and 
giving  it  to  him  is  better  thim  having  of  it  to  thyself.  To  thee 
I  say,  that  art  like  an  incarnate  devil,  dead  and  damned,  and 
undone  forever,  unless  thou  accept  of  this  grace,  is  all  this 
mercy  of  the  gospel  tendered. 

Fourthly.  It  is  offered  freely.  Is.  Iv.  1,  2,  For  this  makes 
many  stand  and  wonder,  Why  should  the  Lord  malte  love  to  me, 
60  vile,  so  unworthy,  good  lor  nothing  but  lo  sin  ?  dry  bones ! 
or  what  neeil  hath  the  Lord  of  mo  ?  what  can  I  do  for  him  ? 
what  can  I  add  lo  him  ?  Wliy  goelb  he  not  into  the  palaces  of 
princes  to  call  in  them  ?  But  that  he  should  deal  thus  with  me 
that  have  sinned  worse  than  Paul  before  conversion  ;  not  iguo- 
rantly  ;  I  have  known  the  grace  of  Christ,  yet  rejected  it ;  and 
have  gone  on  desperately,  have  Iwen  mad  in  following  ray  lovers, 
forsaking  the  Lord  :  True,  1  know  no  cause,  but  only  his  free 
love,  because  he  hath  compoi^sion  on  Ihcc,  and  because  it  is  for 
his  grace's  sake ;  hence  he  desires  it  vehemently ;  for  that  is 
worthy  to  be  honored,  received,  embraced  of  thee.  Methinks  it 
is  in  this  case  as  it  is  with  poor  mariners,  whose  ship  is  wrecked, 
many  drowned,  and  they  cast  upon  the  shore  i  one  comes  lo 
them  and  offers  them  house,  and  meat,  and  home  ;  thej  tell  him, 
We  are  poor  men,  have  oolhin;^  to  pay  :  True ;  I  know  ihai,  but 
I  have  compassion  upon  you,  because  I  see  you  are  distressed 
m^n  ;  BO  it  is  here  with  the  Lord  Jesus  i  I  know  thou  hust  noth- 
ing ID  requite  me,  but  I  liavc  compassion  upon  you ;  aiTcpi  my 


THE   TEN    VIRGINS.  599 

grace,  take  it,  live  upon  it,  because  thou  art  a  distressed  soul ; 
God  hath  shown  wondrous  mercy  in  giving  life ;  now,  I  offer 
more,  one  would  think ;  now,  surely  men  should  be  glad  to  ac- 
cept of  this  grace. 

Quest.  Upon  what  terms  is  this  offer  of  love  made  ? 

Ans.  Tliere  is  nothing  required,  but  only  and  merely  receiv- 
ing of  it.  John  i.  12.  Under  the  law  it  was,  '*  Do  all  this ; "  but 
the  gospel  saith  not  so,  but,  *^  Receive  me,  w^ho  have  done  all,  and 
suffered  also,"  with  thy  whole  heart ;  as  it  was  in  the  land  of 
promise,  nothing  required,  but  going  up,  and  possess  it ;  here  it 
is  no  more.  Prov.  iv.  8,  **  She  shall  bring  thee  to  honor  when 
thou  dost  embrace  her.**  The  offer  of  love  is  like  the  offer  of 
a  rich  portion,  nothing  required  but  receiving  it  thankfully,  and 
so  living  upon  it;  so,  (Ps.  xvi.  5-7,)  **I  thank  the  Lord  that 
gave  me  counsel,**  etc.  Or  as  it  is  in  the  offer  of  a  prince  to  a 
traitor,  he  offers  life  to  him ;  upon  what  terms  ?  I  could  crush 
thee  as  a  fly  between  my  fingers,  but  I  desire  nothing ;  only  ac- 
cept my  favor,  come  and  embrace  me,  and  then  live  under  my 
government  in  my  kingdom,  because  that  I  love  thy  company, 
and  because  here  is  my  honor,  and  thy  safety  ;  so  doth  the  Lord 
in  the  gospel ;  the  Lord  professeth  he  had  rather  a  soul  should 
return.  **  Come  under  my  wings,*'  saith  Christ,  (Malt,  xxiii. ;) 
**  you  may  all."  I  would  have  you  safe,  and  near  unto  me,  that 
you  may  feel  the  warmth  and  life  of  my  love ;  this  is  all  tlie 
Lord  looks  for,  and  who  would  not  accept  of  love  upon  these 
terms  ? 

Thirdly,  Motives  to  accept  of  it.  Why  should  I  name  any 
more  than  wliat  the  text  mentions?  no  woe  like  this  to  lose  it ; 
and  tliougli  it  may  be  now  you  may  esteem  ft  nothing  while  it  is 
fair  weather,  and  whiles  it  is  a  day  of  pati(»nce,  yet  when  the 
depths  of  anger  are  broken  up,  then  you  shall  see,  and  say,  no 
|K»ople  like  unto  those  that  have  it,  wlien  you  shall  see  Christ  on 
his  throne  w^ith  ravishing  Iwanty,  and  see  him  tread  the  wino 
press  of  wrath  alone,  and  his  garments  dipped  in  the  bloo<l  of  his 
enemies  ;  then  you  shall  say,  the  want  of  this  love  is  bitter  ;  and 
hence,  if  it  be  offered,  take  it  now  gladly,  thankfully,  joyfully. 

Object.  But  I  am  but  one ;  will  the  Lord  receive  me  ? 

Ans,  I  have  been  stirred  up  to  preach  the  gosjwl  for  the  sjikc 
of  that  one;  and,  (Jer.  iii.  14,)  "I  will  take  one  of  a  tribe.** 
Though  all  else  be  rejected,  the  Lord  minds  thee. 

Object.  But  Christ  is  in  heaven ;  how  can  I  receive  him  and 
his  love  ? 

Ans.  A  mighty  prince  is  absent  from  a  tniitor ;  he  sends  oif 
herald  with  a  letter  of  love,  he  gives  it  him  to  read  ;  how  can  he 


I 

I 


flOO  TliK    r.VU.VBLE    (!!■- 

rdoeive  the  love  of  the  prince  when  ahseiit?  Am.  lie  sees  liis 
love  in  his  letter,  he  knows  it  came  from  him,  and  so  nt  a  di^ 
tance  closcth  with  biiu  by  itiis  tneRiis  ;  so  here,  he  Ihnt  wns  deitd, 
bul  now  is  Mive,  writes,  sends  lo  thee  ;  0,  receive  his  Jove  here 
I  in  his  word  ;  this  is  receiving  *'  him  by  fiuth."  Acts  ii.  37,  80. 
—  Otii»et,  3.  But  I  am  not  elected,  nor  redeemed ;  if  I  knew 
thni,  I  durst  receive  ihe  Lord  and  his  love. 

Aiu.  Wliat  liave  you  lo  do  with  God'*  secret  decree  of  elec- 
tion ?  it  is  your  duty  lo  look  to  the  gospel,  vhicb  is  the  will  of 
God's  command ;  thei-e  is  a  will  of  God's  decree,  and  n  man 
mny  fulfill  this  will  and  sin  ;  as  Jeroboam  in  revolting  acconlhtg 
tn  thp  prophecy  of  the  prophet;  and  lo  submit  to  this  is  not 
moral  obedience,  though  moved  thereto  by  a  divine  insiinet,  as 
in  Cyrus ;  hut  there  is  a  will  of  God's  command,  and  this  you 
are  to  look  to.  Am.  True  ;  hut  it  may  be  thou  art  redeemed  ; 
and  therefore  do  not  crucify  Christ  a  secoud  time  ;  receive  thiii 
love,  and  it  is  ceriain  it  is  for  thee. 

Oi^ect.  4.  But  I  am  not  humbled  sufficiently. 

An».  I  know  uo  man  can  receive  Clirist  till  the  Lord  hnlh 
humbled  and  broken  liim  dowTi  [  bnt  know,  there  is  no  more 
humiliation  icituired,  than  lliat  which  brings  thee  to  receive  the 
Lord  Jesus  Christ.  Many  have  a  spirit  of  cleaving  to,  nnd  re- 
ceiving of  Christ,  aa  hath  been  opened,  but  are  kept  off,  beeau^ 
Ihey  fear  they  are  not  humbled  ;  but  melhinks  the  very  offer  of 
Christ  to  one  condemned  and  lost  forever,  who  tnu»t  else  lie  lo 
all  eleniity  mourning,  (methinks  this)  should  break  thy  heart, 
if  it  be  not  a  stone  and  a  rock,  as  it  did  Panl'a ;  indeed,  yoii 
must  be  more  and  more  humbled  all  your  life  ;  but  this  is  a  con- 
sequent required  of  those  who  are  in  Christ. 

Obf'ecf.  5.  But  I  can  not  believe ;  why  press  you  me  lo  it  ? 

Ant.  1.  The  Lord  doth  not  press  you  to  believe,  becnusc  you 
should  believe  from  yourselves  ;  but  ihal  feeling  your  own  ina- 
bility, you  might  suffer  him  lo  make  you  believe, 

2.  The  Lord  by  words  of  exhortaiion  doth  work  fiulh  ;  there 
goes  a  power  with  it ;  as,  (Acts  ii.,)  "  Repent ; "  they  gladly  re- 
ceived the  word  i  and  whose  heart  mtiy  it  not  draw  and  compel 
especially  if  there  be  any  spark  of  God  in  any  soul  ?  and  there- 
fore pray  give  the  Lord  leave  lo  speak,  whose  word  can  quicken 
the  dead,  though  the  dead  can  neither  stir  nor  hear. 

3,  There  be  many  of  you  that  say  you  can  not  believe  ;  hot 
this  gospel  draws  out  a  power.  "  The  way  of  the  Lord  is 
strength  to  the  upright."  I'rov.  x.  20.  Will  you,  can  you  di^- 
epise  or  reftiso  his  grace  ?  no,  it  should  constrain. 

Object.  G.  But  I  have  received,  and  I  feel  no  virtue  from  liim. 


THE    TKX    Vrit.iLSS.  GOl 

Am,  I.  I  know  many  do  rereive  him,  ond  feel  not  the  virtue 
of  Christ;  but  because  sdinls  may  \>e  kept  poor  in  Kpirit,  posssaa 
all  things  io  Christ,  and  yet  receive  little  from  Christ,  I  skuU 
only  ask  two  questions. 

1.  Hoff  dost  thou  esteem  of  und  desire  that  blessing  of  Christ? 
Dodt  thou  esteem  of  nothing  so  preeiou!,  desire  nothing  more, 
und  followest  the  Lord  on  with  prayer  for  it  ?  it  is  in  Chri?t  for 
thee ;  what  thou  wantest,  thou  shntt  have  it,  John  iv.  10 ;  Phil, 
iii.  'J,  10.  No  false  heart  but  undervalues  Ihc&e  things,  and  the 
Lord  will  fulfill  all  thy  desires ;  in  heaven  thou  shalt  have  all  thy 
sins  subdued  and  trodden  to  death. 

2.  How  is  thy  heart  for  thy  general  frame,  atfected  with  the 
alwence  of  liie  good  thou  feeiest  not  from  the  Lord?  dost  thou 
mourn  bitterly  for  this?  look  as  the  disciples  that  mourned  for 
Christ's  bodily  absence,  the  Lord  tells  them,  "They  should  re- 
joice ; "  BO  here  a  rarniil  heart  is  indilferent,  though  he  loM 
Christ's  virtue.  And,  therefore,  accept  the  Lord's  love,  you  poor 
niouniiug  souls ;  the  most  stony  heart  I  speak  to,  but  much  more 
unto  the  weary,  and  them  that  have  been  seeking  aher  the  Lord; 
behold,  salvation  is  come  to  thy  heart  this  day ;  only  let  it  in,  do 
not  reject  it,  because  thy  eine  are  great ;  the  Lord  knows  them,  yet 
he  offers :  some  of  you  have  had  some  hopes  or  assurance  Chrint 
is  yours,  yet  he  may  be  thine  :  suppose  he  was  never  thine  yet, 
now  stretch  out  thy  shaking  hand,  reci'ive  him  who  is  this  day 
crucified  before  thy  eye.s.  his  head  hanging  down,  his  blood  gush- 
ing out,  beBeeching  thee  to  accept  of  this  which  is  shed  for  ihce. 
I  remember  a  godly  man  receiving  apples  from  a  poor  woman  i 
he  took  them  thankfully,  but  said  withal,  this  came  from  llio 
Spirit  of  God  ;  so  doth  this  olfer  much  more,  and  therefore  take 
it.  But  I  know  this  love  will  be  despised  by  some  of  you,  some 
not  knowing  your  woe,-sonie  not  feeling  it.  lieing  without  Clirisl. 
lliul  the  Lord  no  purpose  to  do  thee  good,  and  I  knew  thee,  I 
would  read  thy  doom  :  but  the  Lord  may  pity,and  therefore  1  will 
go  and  mourn,  and  pray  that  the  Lord  would  not  Iny  your  hus  to 
your  charge ;  your  base  lusts  are  better  than  Christ  to  you ;  O, 
iherefure,  mourn  for  this,  you  that  know  him  not,  prize  him  not, 
but  CArry  this  (Acbj  xiii.  41)  about  with  thee,  viz.,  "Hear,  you 
despisers,  and  wonder,"  etc. 

0(arrv.  4.  That  many  men  may,  and  do  apprehend  Christ  by 
a  seeming  faith,  whom  yet  Christ  Jesus  apprehends  not  by  his 
deiirci't  love. 

For  here  were  virgins  many  of  them,  who  cried,  "  Lord, 
Lord,"  only  looking  for  salvation  from  him,  lianging  U[)on  grace, 
clasping  about  his  feet,  (as  it  were,)  and  who  in  their  lifetime 


I 

I 


went  out  10  meet  the  bridegroom,  expecting  love  from  him  ;  and 
yet  Christ  here  profcsscili,  I  know  not  you,  I  love  you  not. 

I  Miy.  this  is  by  a  seeming  faith ;  for  no  man  apprehendi 
Citrisi  by  a  lively  failb  but  is  apprehended  of  Christ.  John  i.  1  £. 
But  if  it  lie  by  a  seeming  faith,  i.  e.,  which  seems  to  be  faith  in 
the  judgment  and  opinion  of  others,  and  also  which  seems  only 
lu  be  so  to  their  own  apprehension,  as  it  did  unio  these  virgins, 
the  Lord  dolh  not  apprehend  such  by  his  dearest  love ;  and  thai 
is,  I  say,  with  his  dearest  love :  with  common  love  he  may,  but 
witJi  dear  and  elemid  love  never. 

J''Tlie  faitli  of  some  men  is  like  the  casting  of  some  Anchor  at 
sea ;  it  sometimes  falls  upon  a  rock,  or  light  sand,  it  toucheih 
the  ground,  but  the  rock  holds  not  it,  and  hence  tbe  ship  is  ever 
driven  before  the  wind,  or  carried  away  with  the  ebbings  and 
flowings  of  the  wal£r;  so  it  is  here;  and  hence  men  arc  tossed 
to  and  fro  with  lusts  and  Icmiilations,  and  driven  before  strong 

^ winds.  I  Or  OS  it  was  of  Snul  to  Samuel;  he  apprehended  Sam- 
uel, but  Samuel  departed  from  him,  saw  him  no  mnre  until  the 
day  of  his  death  j  so  here,  the  kingdom  and  love  of  Chrisi  is 
rent  from  you.  John  ii.  24,  lUl.,  "  But  he  committed  not  himself 
to  them."  Luke  siii.  2<>,  27,  "  Ilnve  we  not  eat  and  drunk  in  thv 
presence  ?  "  and  yet  Christ  will  say,  "  I  know  you  not ; "  and 
this  is  the  case  of  many.  Job  viii.  13,  14.  "When  a  hypocriie 
dies,  his  hope  perisheih ; "  if  the  Lord  had  apprehended  him 
with  his  dearest  love,  it  could  not  be  so. 

For  explication  of  this  [wint,  three  things  are  to  be  opened. 

1.  How  one  may  be  said  to  apprehend  Christ  Jesus  by  a 
seeming  fuith. 

2.  How  Christ  is  said  not  to  apprehend  such. 

3.  Why  he  dolh  not, 
Quett.  Firxt.  How  may  one  be  said  to  apprehend  Christ  by  a 

seeming  faith  ? 

Am.  Five  ways,  usually. 


^  /        1.  When  men  are  forced  to  fly  to  Christ  merely  out  of 
A^l    trCH  ■'         '  "     ■  .  .  .... 


i 


:rcinity  and  pressures  of  misery,  the  strokes  and  dry  bli 
'lie  blessings  light  upon  them,  and  now  Ihey  cry.  Lord,  pilj 
it  may  lie,  in  time  of  peace,  while  conscience  and  divine 
vengeancL-  were  asleep,  they  regarded  not  faith,  nor  prayer,  nor 
Christ,  nor  any  thing  else,  notwithstanding  all  the  heartbreaking 
cries  and  loud  calls  of  God,  but  were  merry,  and  light,  and 
licentious,  etc. ;  but  in  extremity,  then  they  will  cry,  and  prize 
mercy  above  a  thousand  worlds.  Prov.  j.  28.  One  would  think 
their  mouths  should  be  stopped  then  ;  some  think  those  words 
are   an   allusion   to   the  ark   in  Noah's  time.     Hoe.  viii.  1-3, 


I 

I 


THE   TEN    VIRGINS.  603 

"When  the  eagle  shall  come  against  God's  people,"  (Ps.  Ixxviii. 
Si),)  "They  shall  cry,  My  God,  we  know  thee ;"  no,saith  the  Lord, 
"  The  enemy  shall  apprehend  them,"  I  will  not ;  this  is  not  faith, 
but  only  self-love;  when  as  men  are  naught  before,  and  their 
hearts  sitting  loose  from  God  continually,  having  no  daily  em- 
bracements  of  him,  and  would  be  worse  after  God's  afflicting 
hand,  if  he  should  help  them ;  but  so  it  is,  that  they  cry  out  to 
God  for  help,  merely  because  of  torment,  etc.  This  is  like  that 
cry  of  our  Indians  to  the  devil,  who  worship  and  cleave  to  him 
because  he  plagues  them.  True,  in  times  of  extremity,  the  faith 
of  the  saints  may  be  awakened  which  was  asleep  before ;  and 
w^hen  God  hedgeth  their  way  with  thorns,  they  may  then  return 
to  their  first  husband,  because  it  was  better ;  but  when  extremity 
begets  it,  it  begins  and  ends  with  it,  lives  and  dies  with  it ;  here 
such  may  fear  that  then  Christ  apprehends  them  not.  Ps.  Ixvi. 
3,  "  Because  of  thy  power,  thy  enemi(?s  shall  submit."  /  A  proudJ 
rebellious  wretch,  in  times  of  peace,  swells  bigger  than  God,  and/ 
is  above  God ;  the  Lord  Jesus  hath  his  times  wherein  he  grap- 
ples with  them  when  no  ministers  can,  and  flings  them  down  with 
his  sword  at  their  heart,  and  his  hand  at  their  throat,  and  terrors 
in  their  consciences ;  and  now  they  jrield ;  Christ  may  hence 
take  these  as  common  subjects,  but  never  as  special  favorites  to 
stand  before  him  ;  and  this  is  the  case  of  thousands,  who  fly  to  • 
Christ  merely  for  extremities.  Thus  the  case  stood  with  oldj 
Joab ;  he  should  have  died  before,  (1  Kings  ii.  30,)  but  at  last 
be  neglects  his  charge,  he  runs  to  the  altar  only  out  of  self-love, 
and  there  he  will  die ;  one  would  think  a  man  that  had  l>een  so 
useful  flying  to  the  altar  in  his  old  age,  might  be  pitied.  No, 
the  altar  which  secures  others  secures  not  him ;  justice  may  be 
shown  to  him  that  will  abuse  favor  long;  so  it  is  here. 

2.  When  men  fly  to  Christ  in  times  of  peace,  that  so  they 
may  preserve  their  sins  with  greater  peace  of  conscience ;  so  y. 
that  sin  makes  them  fly  to  Christ,  as  well  as  miser}',  not  that 
they  may  destroy  and  abolish  sin,  but  that  they  may  be  preserved 
in  their  sins  with  peace.  For  this  is  the  frame  of  all  men  living ; 
sin  before  it  is  committed  (not  all  sin,  but  what  is  suitable  to 
men's  constitutions,  corruptions,  places,  temptations)  is  very 
sweet,  and  if  conscience  be  awake,  it  is  after  the  commission 
bitter;  sweet  in  the  mouth,  bitter  in  the  Iwlly,  or  else  they  know 
it  will  be  bitter  another  day ;  Prov.  xxiii.  .*J2,  "stings  like  a  cock- 
atrice;" and  what  profit  in  inheriting  lies?  now  l)ecause  men 
have  not ;  hence  many  a  heart  secretly  saith  this.  If  I  can  have 
my  sin,  and  peace,  and  conscience  quiet  for  the  present,  and 
God  merciful  to  panlon  it  aflterward,  then  all  is  well ;  hereuiHJn 


I 


A 


hearing  those  that  put  tlicir  trust  in  Clirist  sliall  be  pardoned  fx 
present,  and  saved  afterward,  hence  he  doth  rely  (as  he  saitb) 
only  on  the  mercy  of  God  in  Clirist;  nnd  now  this  hardens  aud 
blinds  hiu,  and  mokes  him  Becore,  and  hia  faith 
nothing  stirs  him,  etc. ;  and  were  it  not  for  their  faith,  they  slioi 
despair,  but  this  keeps  them  up ;  and  now  they  tliink,  if 
have  any  trouble  of  mind,  the  devil  troubles  tliem,  and  so 
Clirist  and  faith  protectors  of  sin,  not  puriliers  from  sin,  (' 
is  most  dreadful,)  turning  gnuro  to  wantonness,  as  they  did 
flee ;  so  these  would  sin  under  the  shadow  of  Christ,  because 
shadow  is  sweet,  (Micah  iii.  II ;)  they  bad  subtle  sly  ends 
good  duties,  for  therein  may  lie  a  man's  sin  ;  yet  they  lean 
the  Lord,  ete.  Matt.  iii.  7,  8.     The  scribea  come  in  peace  to  J 
ministry,  which  was  to  awaken  men  to  believe  in  the  Messiah 
"  O  generation  of  vipers,  who  hath  forewarned  you  to  Hee  ft 
wrath  to  come ! "  hence,  saith  he,  "  Bring  forth  fruits  i  "  as  if 
should  say.  You  would  have  the  blessing  of  the  warm  sun  stiS^, 
but  you  cure  not  to  have  your  viperous  nature  changed  ;  you 
bring  forth  the  old  bitter  fruits,  etc ;  when  money-changers 
into  the  temple,  you  have  made  it  a  den  of  thieves ;  thieves 
when  hunted  By  to  their  deti,  or  eave,  and  there  they  are  against 
all  searchers,  and  hue  and  cries ;  so  here ;  but  Christ  whipped 
them  out;  so  when  men  are  pursued  with  cries  and  fears  of 
science,  away  to  Christ  they  go,  as  to  their  den,  not  as  stunts, 
pray  and  lament  out  the  life  of  their  sin  there,  but  to  prefiei 
their  sin ;  this  is  vile  ;  will  the  Lord  receive  such  ? 

I  am  persuaded  many  a  man's  heart  is  kept  from  breaking 
and  mourning  because  of  this ;  he  saith  (it  may  be)  that  he  is  a 
vile  sinner,  but  I  trust  in  Christ,  etc.  If  they  do  go  to  Christ  to 
destroy  their  sin,  this  makes  them  more  secure  in  their  sin;  for 
(say  they)  I  can  noU  and  the  thing  I  would  not  do,  that  do  ^, 
and  Christ  must  do  all ;  whereas  failli  makes  the  soul  mourn  aftt  ~ 
the  Lord  the  more,  as  Paul  did ;  yet  do  you  think  they  that 
lieveii  said,  "  Let  us  sin  that  gnicc  may  abound  "  ?  No,  no. 

3.  By  seeing  some  glory,  and  tasting  some  sweet  in  the 
pel,  and  Christ  manifested  and  arising  therein,  hence  some 
may  apprehend  Christ  neither  out  of  frar  of  misery,  nor  only 
preserve  some  sin  ;  but  God  leU  in  light  and  heat  of  the  bless.  _ 
beams  of  the  glorious  gospel  of  the  Son  of  God,  and  therefon 
there  is  mercy,  rich,  free,  sweet,  for  damned,  great,  vile  sinners; 
Good  Lord,  (saitli  the  soul,)  what  a  sweet  ministry,  word,  God, 
and  gospel,  is  this!  nnd  there  rests  ;  this  was  the  frame  of  the 
stony  ground,  ''which  heoi'd  the  word,  and  received  it  with  jafi 
and  for  a  time  believed."  Luke  viii.  13.     And  thia  is  th« 


irr^H 


THE   TEN   VIRGINS.  605 

of  thousands  that  are  much  affected  with  the  promise  and  mercy 
of  Christ,  and  hang  upon  free  grace  for  a  time ;  but  as  it  is  with 
sweet  smells  in  a  room,  they  continue  not  long,  or  as  flowers, 
they  grow  old  and  withered,  and  fall;  in  time  of  temptation, 
lust,  and  world,  and  sloth  is  more  sweet  than  Christ  and  all  his 
gospel  is ;  it  is  in  this  case  with  the  soul,  as  with  Mary  who 
applied  the  spikenard  only  to  the  feet  of  Christ,  but  all  the 
room  was  filled  with  the  sweetness  of  it ;  so  in  the  gospel  the 
sweet  odor  of  it  is  scattered  to  all ;  and  the  a{K)stle  Paul  saith, 
"  We  are  a  sweet  savor  of  God  to  them  that  perish  ; "  but  Christ 
only  applies  it  unto  the  heart  of  a  wounded,  i)oor,  humbled  sin- 
ner ;  and  thou^ii^h  smells  and  odors  refresh,  vet  men  can  not  live 
by  the  smell ;  so  it  is  here ;  such  is  tlie  rich  grace  of  Christ,  that 
the  worst  shall  know  and  say,  he  is  good  ;  as  the  king  passeth 
by,  many  come  to  see  him ;  but  doth  he  take  all  up  to  the  chariot 
with  him  ?  No,  but  they  go  home  to  their  several  houses  again, 
and  then  they  commune,  and  speak  of  what  they  saw  ;  so  Christ 
accepts  only  of,  and  apprehends  none  but  those  that  have  for- 
saken all  at  his  call,  and  so  live  upon  his  favor ;  so  here,  (as  Ps. 
xlv.,)  all  his  garments  smell  of  myrrh,  yet  only  the  queen  which 
hears,  considers,  and  forgets  her  father's  house,  stands  at  his 
right  hand. 

4.  When   the  soul  is  persuaded  to  close  with  the  I^nl  Jesi 
Christ  by  the  power  of  immediate  revelation,  without  the  medhim  |  \/ 
of  the  word,  the  word,  they  grant,  hath  its  use,  and  it  is  gocnl  to  | 
attend  to  it,  Jis  to  a  light  in  a  dark  place,  but  stay  till  the  day- 
star  arise ;  the  word  is  obscure,  and  may  deceive,  but  this  can 
not,  and  they  think  Christ  never  apprehends  tlieni,  till  this  doth; 
and  this  some  fe(?l,  and  rest  upon,  as  u{>on  a  light  and  comfort  in 
sickness,  and  leave  others   to  the  word ;  some  feel  and  hold  no 
other  evidence  but  this ;  some  hold  it,  but  never  felt  it,  but  live 
in  admiring  of  it,  and  it  is  a  pretty  new  thing,  etc. 

I  confess  the  Spirit  must  reveal  the  meaning  of  the  woiil,  be- 
fore ever  it  can  draw  any  to  iK'lieve,  and  it  nuist  mightily,  imme- 
diately apply  the  wonl ;  but  for  Christ  to  n*vcal  himself  without 
a  word,  and  a  word  of  promise  in  the  g()sp<*l  truly  understood, 
is  a  delusion,  esj)ecialfy  if  the  evidence  of  tlie  word  be  herein 
despised. /Rom.  xv.  4.  *  Paul  had  revelations;  so  may  a  godj^ 
man  have  more  tliair  common  manifestations  of  favor  at  some 
times;  but  Paul  sp<»aks  not  of  these,  (Ileb.  vi.  17,)  **  that  we 
might  have  strong  consolation,"  etc.  All  the  heirs  of  the  promises, 
as  heirs  that  have  legacies  left  them,  they  go  to  the  will  of  the 
deceased  father,  and  that  comforts,  that  they  hold  to,  tliat  is  sun*, 
such  a  one  shall  have  it,  if  his  name  be  there  ;  but  if  one  shall 

51  • 


I 
J 


60C  THK    PARABLE    OF 

mj.  Such  B  one  hatli  prortiiMMl  me  each  Innds  ;  is  it  in  the  will? 
No,  but  since  he  died,  ns  I  was  taking  a  pipe,  he  ctune  to  me; 
O,  be  not  deceived  !  but  Buy  some.  I  hold  !o  the  will,  let  w  see 
where  is  il  ?  I  love  eueh  and  such,  eaitb  the  Lord ;  true,  but 
whom?  It  is  children  believing,  broken,  poor,  humbled.  Now. 
if  yoa  aay.  No,  I  regard  no  auch  will,  then  you  regard  not  the 
Lord  ;  so  it  is  here ;  (Eph.  ii.  20,)  "  Itnilt  upon  the  foundntion 
of  the  nposlles,"  i.  e.,  upon  the  word,  and  Christ  in  it,  eie. 
Henee.  if  you  build  without  the  word,  you  build  without  a  fuon- 
dation,  and  you  will  fall ;  and  do  you  Itold  to  that  comfort  lha( 
the  word  never  gave  you?  Christ  is  not  ihe  object  of  failb,  but 
m  revi^aled  ;  (John  vi.  iH,)  "  He  that  bath  seen,"  ct&  Christ  t« 
not  revealed,  hut  in  bis  word  of  the  gospel  prenched ;  all  jvor 
conceptions  wilhout  it  are  idolatrons  and  monstrous ;  yon  neither 
see  nor  apprehend  Christ,  nor  Christ  yon. 

a.  By  closing  with  Christ  upon  false  signs  of  grace ;  there  is  a 
company  of  people,  if  they  have  but  some  pangs,  and  eomc  ref- 
ormiUioDS  now  and  then,  they  are  presently  Christ's,  they  hope, 
and  if  they  he  like  nnto  all  other  good  people,  and  do  as  they 
do,  now  all  is  well.  Thus  these  foolish  virgins  did  deceive  anil 
delude  theraselvea ;  they  were  virgins,  they  were  like  others, 
and  tbey  thought  well  ofibem.  and  hence  they  fell  lo  have  hopes, 
out  of  some  slighly  work  of  the  iSpirit  of  the  Lord  Jesus ;  but 
they  are,  in  the  Interim,  strangers  to  the  Ufe  of  God,  mid  Christ, 
and  grace ;  these  sbonld  have  looked  to  have  oil  in  their  vessels 

Secandlg,  What  is  it  for  Christ  not  to  apprehend  such,  and  to 
withdraw  from  Each  ? 

Am.  You  may  know  this  by  the  atlirmative.  What  is  it  for 
Christ  .Tcsus  to  apprehend  ?  Consider  a  soul  drawn  home  to  thi' 
Iiord  Christ  to  believe  i  there  are  two  things  he  doth  apprehend 
his  people  by.     As,  — 

Firit.  By  an  eternal  covenant  of  grace,  which  the  Lord 
makes  and  enters  into  with  a  poor  sinner,  whereby  he  binds  him- 
self forever  to  be  his,  a  God  unto  hira ;  we  («n  not  make  the 
Lord  apprehend  us.  (as  in  3  .Sam.  v.  1— S.)  But  by  his  covenant 
he  binds  himself  unto  the  souls  of  his  people,  (Is.  Iv.  3,  3,)  which 
is  a  mighty  strong  covenant,  us  strong  as  God's  purpose  is,  for  it 
is  nothing  but  God's  purpose  revealed.  Now,  this  the  Lord  ro- 
veala  usually  two  ways. 

i.  In  the  word,  without  the  conscience  knowing  it,  si 
a  man  hath  not 
.  To 


1.  By  prayers  the  soul  being  ii 


of  God's  good  will  to  him.     And. — 
and  this  two  ways. 


THE  TEN    VinOINS. 


good  will,  the  Lord  dotli  it ;  (Ezek.  xjtsvi.  37,)  "  I  will  yet  be 
inquired  of  for  thii^,''  etc  Zeth.  xili.  19.  Hence  the  Lonl  asks 
the  poor  heart,  Will  notliing  conletit  thiic  but  the  Lord  7  I  will 
fulfill  ih^  desires  then,  the  Lord  hath  heard  thy  cries,  all  Lhy 
Bins  shftll  be  pardoned,  all  those  eorruptiona  subdued,  cic. 

2.  By  the  ministry  of  the  word ;  when  the  eoul  bath  been  fro- 
ward  in  seekin;;  ihe  Lord,  but  now  mourns  under  it,  that  it  can 
not  find  the  Lord,  Ihe  Lortl  professelh,  I  will  create  the  fruit  of 
the  lips  peace.  Ps.  xkv.  14,  "  He  will  show  them  his  cove- 
nant," etc.  So  that  the  soul  is  for  a  time  slablished  and  eup- 
porled  by  these  and  the  like  blessed  words  of  grace  from  the 

Sreontlly.  By  an  eternal  Spirit  of  life,  which  (as  from  Christ 
the  head)  comes  into  every  member,  and  is  in  them,  and  shall  bo 
in  Ihem,  never  forsaking  them,  though  it  be  grieved  a  thousand 
times  in  a  day  by  them ;  this  Spirit  seta  on  the  covenant,  and 
gives  Ihe  first  fruits  of  glory,  etc.  Is.  lix.  W(.,  "  This  is  my  cov- 
enant, my  Spirit  shall  never  depart,"  etc 

Thus  Ctirist  apprehends  bis,  herein  differing  from  Adam  i  be 
was  nest  to  God,  and  was  apprehended  by  God.  But,  1.  It 
was  by  a  covenant  of  works.  2.  As  a  first  cause,  upholding,  and 
preKerving,  and  governing  the  second;  but  this  Spirit  which 
should  never  forsake,  this  he  had  not ;  now,  when  by  faith  we 
an!  tnmc<l  unto  Christ,  Christ  apprehends  us  with  both  these 
arms,  Now,  e  contra,  you  may  see  what  it  is  not  to  be  appre- 
hended by  Chrisl. 

Jitaton  1,  Hcwmse  ibcy  were  never  given  unto  Christ  in  vo- 
ralion  by  the  Father'*  drawing,  John  vi.  65.  And  Chrisl  takes 
bold  on  none  hut  them :  they  are  apprehended  for  their  Giver's 
E.Bke,  though  they  be  woi-thless  in  themselves.  All  lawful  mar- 
riagu  b  by  parents'  consent ;  so  here. 

RioMon  2.  Because  he  knows  the  vileness  of  such  men's 
bearta,  lying  in  their  sin,  the  falseness,  deceits  of  them.  John  ii. 
vU.  As  we  Dse  Ui  say,  Such  a  one !  No,  I  know  him  well 
enough. 

U*e  1.  Of  sad  reproof  to  those  who  never  trouble  themselves 
with  any  tlionglils  whelher  Christ  hath  apprehended  them  i  if 
they  have  once  -apprehended  Jesus  Christ,  they  never  question 
whether  their  fniih  so  a|)prehend  Christ,  as  that  Christ  appre- 
hends iL  O,  consider !  these  virgins  they  did  thus  after  a  sort 
apprehend  Christ  all  their  life ;  but  now  they  know  Christ  never 
loved  them,  because  they  never  savingly  apprehended  him.  1 
remember,  (Ts.  tv.  I,)  ''  Seven  women  shall  take  hold  of  one 
man,  and  shall  say.  We  will  be  called  by  thy  name,  to  take  away 


our  reproach,  but  we  will  eat  our  own  breail ; "  fio  miiDT  tsSA 
hold  niK>n  Christ.  Lord,  let  us  be  cnlled  by  ihv  niiaie,  to  taki 
away  our  reproach  ;  when  as  they  care  for  no  part  nor  pnnion  ii 
Christ,  but  lUey  wilt  eat  their  own  bread,  live  uiion  their  owtf 
lusts.  It  was  Christ's  speech  upon  divere  that  saw  ' ' 
followed  him,  (John  vi.,}  as  to  his  disciples  also,  '■  Except  yon^ 
eat  my  Hosh  you  have  no  life  in  you."  What  doth  a  man  ai 
at  in  eating  ?  not  only  that  he  may  have  bread  in  hig  hand,  b 
he  examines,  what  virtue  huth  it  ?  His  end  Is,  that  it  may  graW 
one  with  him,  and  be  turned  into  the  same  flesh  with  him,  nod 
BO  thai  there  may  be  a  most  near  union  that  can  be  ;  so  shooU 
all  Christians  study  tliat,  and  aim  at  that,  that  the  Lord  i: 
nearly  tmitcd  to  them,  and  grow  one  with  them;  a  graciooB 
heart  prays  and  mourns  for  want  of  this. 

O,  there  be  many  that  profess.  What  should  I  (rouble  myselF 
with  this  and  that  grace  ?  when  I  have  done  all.  I  can  bat  looi 
up  to  Christ.  True,  but  will  you  not  yet  try  whether  you  W 
look  to  Chiiat,  ns  that  he  looks  toward  you  ?  John  s.  10,  ■'  I  kncn 
mine,  and  am  known  of  mine ; "  there  is  a  world  of  false  ftuih.ii 
the  world.  Jer.  yii.  ».  When  they  cried.  The  temple  of  the  Lowi 
eftith  be.  "  Do  you  swear,  lie  ?  "  etc.  So  I  may  say.  Arc  yw 
slothful  in  carriage,  discontent  in  families,  live  in  secret  adulter^ 
and  your  eyes  and  thoughts  are  full  of  it  ?  do  you  break  yoUl 
promises,  and  covenant  with  God  and  men,  and  forget  the  LoH 
in  a  land  of  peace,  care  for  little  but  that  your  plow  may  Bpe«d 
and  your  names  may  rise  ?  and  do  j'ou  cry.  Christ,  Christ?  M 
to  Shiloh,  go  to  the  Pnlalinnte,  Bohemia,  and  see  what  God  hSt 
done ;  0.  but  I  am  better  1  O,  but  go  to  these  foolish  virgin! 
let  their  dead  ghosts  afTright  thee,  if  the  I.ord's  word  can  na 
make  thee  search  here. 

A  man  drowning,  all  his  care  will  be  for  hand  to  take  him;  « 
would  you  if  all  were  right;  but  you  will  not  so. 

V$e  2.  Of  Eraminatitm.  Whetlier  ever  the  Lord  Jesus  hall 
apprehended  you  with  his  dearest  love,  as  well  hb  you  have  iqi 
prehended  him?  2  Cof.  xiii.  5.  In  all  covenants  among  men, 
whereby  they  arc  to  bind  themselves  one  to  another,  men  vill 
make  it  sure  on  both  sides;  Christ  will  make  you  sure  to  huni 
do  yon  see  that  he  be  also  made  sure,  and  fast  bound  and  u 
to  you.- 

Methinks  the  consideration  of  the  example   of  the  ti  _ 
might  awaken  every  one  unto  it ;  for  if  this  was  the  frame  a 
of  some  rude,  profane  rout  of  carnal  Protestants,  profeasin 
Christ  with  their  lips,  but  denying  him  in  their  lives,  it      " 
be  excusable  for  us ;  but  when  virgins,  and  so  many, and  thatlj 


THE   TEN   VIRGINS.  C09 

these  times  of  Christ's  coming,  to  fail  here,  this  may  strike  a 
lioly  awfulness  even  in  the  best ;  and  with  much  fear  and  trem- 
bling to  search  themselves,  as  it  did  the  disciples  of  Christ,  when 
they  heard  not  many,  but  one  only  should  betray  him  ;  for  there 
is  this  union  on  both  parts.  John  x.  14. 

2.  But  though  there  is  cause  to  search,  I  confess  it  is  very 
hard  to  find  out  this  blessed  love-knot,  the  union  between  Christ 
and  the  soul  being  so  mystical,  and  secret,  and  spiritual  a  work, 
especially  in  this  life ;  wherein  the  Lord  Jesus  ariseth  in  the 
souls  of  his  people,  not  in  his  perfect  fullness,  but  only  as  tho 
daystar,  at  which  time  there  is  much  darkness  before  the  rising 
sun ;  and  hence  the  apostle,  (Gal.  iv.  9,)  "  You  have  known 
God,  or  rather  are  known  of  him,**  etc. 

3.  But  yet  it  may  be  known  ;  the  many  examples  I  might 
alledge  might  prove  it,  and  the  promise  of  Christ  to  his  disciples 
doth  evince  it.  John  xiv.  20.  They  were  weak  for  a  time,  and 
Christ  forsook  them,  and  left  them  very  sorrowful  for  a  time  ;  but 
saith  he,  "  I  will  come  to  you  again ; "  yea,  and  they  might  be 
never  a  whit  the  wiser  for  that ;  nay,  (saith  he,)  "  At  that  day 
you  shall  know  I  am  in  you,  and  you  in  me  ; ''  as  a  child  can  not 
tell  how  his  soul  comes  into  it,  nor,  it  may  be,  when,  but  at\cr- 
wards  it  sees  and  feels  that  life.  So  that  he  were  as  bad  as  a 
boast,  that  should  deny  an  immortal  soul ;  and  it  is  an  article  of 
our  faith ;  so  here,  etc. 

4.  And  truly  when  it  is  known,  it  is  exceeding  useful,  if  a 
man  was  never  apprehended  by  Christ,  tliat  now  before  he  bo 
cast  out  of  sight  and  reach  of  Christ,  he  may  (if  jKWsible)  get 
the  Ivord  to  apprehend  him ;  and  if  he  hath  been  apprehended, 
Iii;  may  be  supported  in  sad  combats,  and  comforted  against 
all  fears  of  apostasy  from  the  lA>n\,  but  may  know  he  stands  as 
fust  as  Mount  Sion  that  never  can  Ik?  removed ;  for  times  of 
sfiiritual  assaults  are  to  destroy  faith.  Ps.  xxii.  8,  **  He  trusted 
ill  Ood,  h't  him  deliver  him  ;  "  and  therefore  you  had  neeil  make 
sure  of  this  ;  time  may  come,  that  to  sense  and  feeling,  hope  and 
lieart  may  fail ;  what  supports  now  ?  yet  Christ  doth  not,  Christ 
will  not,  Christ  can  not. 

Quest.  How  may  this  apprehending  love  on  Christ's  part  be  \( 
known  ?  ^ 

Ans.  In  these  five  degrees  of  it,  it  manifests  itself,  for  it  is  un- 
known in  itself;  but  in  the  manifestation  of  it,  there  it  is  seen 
of  us. 

1.  Degree.  When  the  love  of  Christ  apprehends  the  soul  ef- 
fectually, it  overcomes  the  soul  by  sense  of  love,  and  thereby 
draws  the  soul  from   the    stronghohls  and   bondage  of  sin  to 


I 


610  TDE    PARAULE    Ol' 

Christ;  wherever  lliere  is  exceeding  dear  love  of  W.e 
the  other,  it  is  of  aa  overcoming  nature ;  nnd  lliough  Christ  dolkl 
threaten,  or  terrify  his  people  somelimes,  yet  the  end  is  love  tM 
the  love  of  Christ  is  of  a  winning,  overcoming  virtue;  and  bvU 
overcoiDcs  hj  love  ;  and  where  he  seta  his  heart  on  any,  he  wtU'V 
Booner  or  later  overcome  by  Love  (if  he  can)  the  hearts  of  his,  W 
to  forsake  all  other  lovers,  and  cleave  unio  him.  .ler.  xxxi.  3,  "  X  I 
have  loved  thee  with  an  everlasting  love ;  "  what  follows  lienoc^  ] 
"  I  have  drawn  thee ; "  how  ?  "  by  loving  kindness,"  Cant.  i.  J 
4,  "  Draw  uie,  and  I  will  follow  (hee  ; "  this  ia  ihe  prayer  of  all  1 
those  whom  the  Lord  espouseth  to  himscU';  and  it  is  as  if  the^-a 
should  say,  I  have  neither  eirengtk  nor  heart  to  come  nor  fot-f 
low:  my  iniquities  clog  me,  and  my  fears  discourage  me,  etc; 
but  yet.  Lord,  draw  me. 

Let  a  man  believe  in  Christ,  and  accept  the  olTer  of  Christ 
when  he  can ;  but  he  can  never  do  it  until  his  heart,  averse  lo 
Christ,  and  unbelieving,  be  drawn  to  the  Lord  Jesus ;  and  that 
not  violently  only  by  terror,   but  by  stronger  cords,  even  the 
cords  of  love,  which  persuades  mightily  Ihe  soul  of  tmwUling  lo 
become    willing ;    the  Lord  revealing   Ihe  glorious  grace  and' J 
righteousness  of  Jesus  Christ,  and  all  the  benetita  of  liim,  anjl 
thei-efore  he  otferg  this  to   it,  and  requires  nothing  but  InitJi 
to  receive  it;  thia  which  slira  not  the  heart  of  another,  oveixfl 
cornea  the   hearts  of   the  Lord's  own,  even  with    a    holy  ad>>1 
miration    at  this  grace !     What,    Lord,  am    I ;    so   vile  I  am^.J 
and  lilthy,  and  hellish,  after  so  long  abusing  God  and  grac^J 
now  to  reveal,  offers  on  such  terms  Christ  and  grace  to  me  !     ~ 
Lord,  I  am  swallowed  up  with  this  kindness !  how  canst  lh(Hi4 
think  such  thoughts  of  love!  yet  1  see  it.     Bom.  i,  17.  "7 
gospel  is  the  powerof  God  to  eaivation ;  for  therein  is  rigbiec 
ncss  revealed  from  faith  to  faiih."     And  mark,  it  is  such  a  draw< 
ing  of  love  as  pulls  the  soul  from  all  the  strongholds  of  si 
Christ ;  for  thai  which  the  prophet  complains  of  people  in  1 
time  is  true  of  ours  ;  (Jer.  viii.  o,)  "  They  took  fast  hold  of  d 
ceit,  and  refused  to  return  ;  "   they  hold   it  as  their  life,  and  i 
holds  ihem  as  fast  as  spiritual  bonds  of  death  ;  either  the  plra»ifl 
urc  of  sin  holds  ihem,  or  the  power  of  unbelief  in  refuunl 
grace,  attended  with  sinkings  and  sa<lness  of  heart,  or  objeetinf 
against  grace  throngh  pnde  of  heart,  when  the  Lord  conies  (< 
apprehend  it ;  hereupon  the  Lord  Jesus  Christ.  « 
aclit  eC  ietu,  in  drawing  the  sonl  lo  himself,  draws  it  trom  the  a 
livity  of  sin;  thus,  (Acts  xxvi.  18,)  "from  darkness  to  ligliti! 
1  The^.  i.  9,  and  the  soul  saith  as  they.  Jer.  iii.  2S,  24,  «l 
The   Lord  Jesus  doth  tiol  so  draw  it  to  himself,  as  thai  utl 


THE   TEN    VIRGINS.  611 

same  time  it  abides  in  sin ;  nor  so  from  sin,  as  that  it  abides 
without  Christ ;  but  uno,  etc. 

For  I  observe  a  double  error  in  men's  drawing  to  Christ. 

First,  Either  they  come  only  from  misery,  (I  say  only,)  and 
80  are  ratlier  driven  than  drawn  to  Christ ;  they  rather  come 
themselves  on  the  legs  of  their  self-love,  than  on  the  feet  of  faith. 
Now,  when  Christ  doth  effectually  draw,  he  doth  it  by  love  ;  O, 
this  meets,  this  draws,  this  breaks,  this  overcomes ;  and  now,  as 
we  say  in  war,  it  is  better  to  reconcile  an  enemy  than  to  conquer 
him  by  force ;  because  the  one  overcomes  his  power  only,  but 
the  other  overcomes  his  will ;  so  Christ  could  crush,  (and  he  doth 
bruise  his  people's  souls  with  miseries ;  they  would  never  else  be 
suitably  affected  with  the  bruises  of  his  soul,)  but  this  makes  way 
for  love  ;  he  overcomes  the  will  by  love. 

Secondly.  Or  else  if  love  doth  meet,  affect,  and  draw  them,  yet 
it  doth  not  overcome  them,  or  draw  them  from  the  hold  of  sin, 
but  as  ivy  clasps  about  the  tree  with  a  root  of  its  own.  I  have 
known  some  that  have  been  melted,  affected  with  the  patience 
and  goodness  of  God  toward  them  ;  that  have  been  almost  per- 
suaded, and  yet  have  turned  almost  devils  afterward ;  the  reason 
hath  been,  because  they  were  never  quite  taken  off  their  own 
bottoms.  Now,  a  soul  whom  Christ  draws,  the  Lord,  in  drawing 
him  to  himself,  pulls  him  from  his  sin,  so  that  he  is  weary  of  it ; 
the  sight  of  Christ's  grace,  O,  this  draws  indeed !  that  now  not 
only  it  dare  not,  will  not,  but  can  not  live  in  sin.  Rom.  vi.  2*; 
Tit.  ii.  11,  12,  "  Grace  appears  to  all ;  but  it  teacheth  us,  (saith 
the  apostle,)  to  deny  ungodliness  ; "  ungodliness  will  be  suing  and 
seeking  for  love,  but  they  deny  it ;  the  soul  thus  comes  not  unto 
Christ,  without  feeling  of  sin  in  it,  but  that  the  Lord  would  take 
away  all  iniquity  from  it.  Jer.  iii.  22.  And  bec^iuse  it  fears 
there  may  be  some  secret  evil,  its  ciire  therefore  is,  that  the 
Lord  would  strike  the  root  of  all,  and  make  it  more  bitter  thjm 
death,  to  its  grave.  The  greatest  evil  of  all  is  sin :  it  is  great^l 
than  death,  grave,  hell ;  hence  Christ's  greatest  love  is  redeem- 
ing first  from  sin  ;  and  as  if  there  had  never  been  sin,  grave  nor 
death  should  never  hold  ;  so  when  he  breaks  the  power  of  sin,  no 
power  of  Satan,  world,  death,  shall  hold  thee  from  Christ ;  and 
it  is  never  overcome  bv  love  till  now.  Let  a  man  be  in  never 
such  fears  and  troubles  of  mind,  and  sinkings  of  heart,  and  soon 
after  he  pretends  to  great  joys,  and  assumnce,  but  sin  is  not  over- 
come ;  though  it  be  snibbcMl  and  hid,  yet  it  will  overcome  you  at 
hist,  and  would  pull  thee  down  from  heaven  if  ever  thou  wert 
then? ;  as  if  one  that  nuikes  suit  to  another,  and  she  is  forced  to 
give  consent,  but  she  hath  her  heart  still  to  another  lover,  he 


K 


I 


L 


61S  Tltb:  1-AltA.BLK    OK 

l^ill  never  have  Iier ;  not  thiU  ihe  Baiuts  are  really  free  frmn  all 
Bias  and  weaknesses,  but  they  arc  free  from  peace  with  silt,  though 

fnol  free  from  war  with  sin   till  dcatli ;  as  when  Iwo  lovi 

Tallen  oul,  it  is  enough  if  the  league  be  broken. 

2,  Degree.     The  apprehending  love  of  Christ ;  it  satiaSes,  fi) 
and  feeds  the  soul  with  the  sweetness  of  itself,  ni 
ing  come  to  Christ,  and  seeing  the  hight  and  depth  of  the  lore 
and  pity  of  Christ.     Ps.  Ixv.  2-4,  "  Blessed  is  the  man  whom 
thou  choosesi,  be  shall  be  satisfied ; "  the  stony  ground  received 
the  word  with  joy,  was  affected  with  the  grace  of  Christ ;  as  one 
that  stands  by  where  smeUs  are ;  (but  smells  do  not  feed,  for  thc^ 
may  taste,  but  tastes  do  not  feed  nor  satisfy,)  so  il  is  here.    Yoi 
know  we  feed  on  meat,  that  we  may  he  strengthened  therel 
and  it  may  be  turned  lo  nourishment,  and  good  blood,  and  flet 
and  be  made  one  with  us  ;  so  Christ  gives  himself  to  be  spirituall] 
eaten  by  faith,  out  of  on  earnest  desire  that  we  may  have  a  i 
union  to  him,  and  he  to  us.    Now,  the  main  end  of  eating  is  s: 
fying ;  and  if  a  man  be  satiated  with  it,  though  he  think  it 
never  prove  nourishment,  yet  it  dolh ;  so,  where  Ufe  is,  etc. 
vi.  50,  "  He  dwells  tn  me,  and  I  in  him." 

If  a  man  tastes  not  a  greater  good  in  Christ  than  in  his  lost 
he  will  fall  to  them  again  from  Christ ;  but  if  he  feeds 
and  is  saliafe  with  him,  never  can  he  hunger  again  ;  othcrwi 
the  soul  will  say.  It  was  better  with  me  once  than  now  it 
Solomon,  though  he  tasted  all  good  of  the  creatures  after 
knew  God,  and  God  had  appeiued  twice  to  him,  yet  he  felt  th( 
fall  short  of  what  he  once  found,  and  at  last  he  remembered  ~ 
rest     When  Abraham  gave  tis  children  ^fls,  he  did  not  lay  hi 
on  them  with  special  love,  but  to  him  to  whom  he  gave  his 
heritance  and  portion,  this  is  special  love ;  and  when  is  ibai 
known  ?  viz.,  when  the  soul  is  fully  satiated  with  it.    Ps.  iri, 
2-^.     And  hence  the  prodigal,  he  did  not  know  he  should  be 
received ;  hut  when  he  came,  "  Make  roe  a  servant,  if  not  a  kmi, 
(saith  he ;)  and  his  father  hung  about  his  neck,"  etc. ;  so  here 
(Exod,  vi.  8,}  God  hath  two  ways  to  satisfy  his  people. 

1.  By  fulfilling  his  promises. 

2,  By  manifesting  himself,  and  that  to  their  satisfying, 
ficient  to  do  all  what  be  hath  promised. 

O,  consider  of  this,  you  that  have  seen  mercy,  but  it  hath 
satiated  you,  nor  doth  yet !  but  yoit  have  other  bread  to  feed 
the  Lord  never  took  hold  on  you. 

Degree.  This  apprehending  love  of  Christ,  liaving  1 
satiated  the  soul,  it  coiii-trainR  the  soul  to  live  and  act  for  Chi 
Now,  what  shall  I  do  for  the  Lord  ?  and  the  poor  soul  begins 


ore" 


THE   TEN    VIRGINS.  613 

lament  days  past  of  folly ;  and  secretly  desires  of  the  Lord,  it 
might  rather  not  live,  than  not  live  to  him ;  and  though  haply 
it  often  serves  sin  and  self,  yet  the  soul  accounts  that  life  death, 
and  so  laments  it  before  the  Lord,  (2  Cor.  v.  15, 16,)  "  That  they 
that  live  might  live  to  him."  John  vi.  57,  "  He  that  believeth 
in  me  shall  live  by  me ; "  i.  e.,  both  by  me,  and  for  me ;  and 
Christ  apprehends  the  soul  fast  now ;  for  Christ  must  rather  lose 
his  life,  than  lose  this  soul.  Look  as  it  is  with  a  grafl,  put  the 
scions  close  by  the  stock,  tie  it  fast,  if  there  it  withers,  and  rather 
loseth  life  than  gets  it,  we  say,  surely  it  is  not  put  in  right ;  for 
if  it  were,  the  living  stock  would  convey  sap  and  nourishment  to 
it.  So  it  is  here  ;  some  herbs  are  very  precious,  but  for  orna- 
ment rather  than  use ;  so  Christ  is,  but  what  use  do  you  make 
of  Christ  ?  what  life  do  you  fetch  from  Christ  ?  the  least  joint 
in  a  man*s  finger  united  to  the  soul,  hath  life  of  it ;  but  signets, 
though  near  to  the  linger,  yet  they  have  no  life,  and  hence  no 
union,  and  hence  no  members ;  so  the  saints  have  life,  though 
weak ;  but  unregenerate  men  (as  signets)  may  be  near  life,  and 
near  the  true  members  of  Christ  that  be  quickened,  but  receive 
no  life. 

Gluttons  will  feed,  that  they  may  go  to  sleeping ;  others,  that 
they  may  fall  a-working ;  so,  many  take  Christ,  and  get  some 
peace,  and  then  turn  grace  into  wantonness,  and  so  sleep  in  their 
sloth ;  but  a  gracious  heart,  all  his  prayers  and  feeding  is,  that 
he  might  have  strength,  and  heart,  to  live  and  work  for  Christ 
Hath  the  Lord  pitied,  pardoned  ?  how.  Lord,  shall  I  now  live  in 
my  calling  ?  now  his  friends  are  by  him  pitied  ;  now  he  is  fruit- 
ful, and  mourns  when  others  be  not  so. 

4.  Degree.  This  apprehending  love  of  Christ  having  thus 
constrained  the  soul,  it  ever  follows  it,  "  and  dwells  in  it."  John  V 
xiv.  17.  Fur  after  Christ  hath  apprehended  the  soul,  so  as  that 
the  soul  thinks  it  shall  never  be  as  it  hath  been  b<»fore  ;  yet,  O, 
the  lamentable  de(*ays  and  losses  that  it  feels !  it  loseth  favor  and 
life  too  afterward,  and  liv(is  against  Christ  sometimes,  (a  thing 
never  to  be  lamented  enough ;)  but  mark,  if  Christ  hath  appre- 
hended, he  will  not  forsake  the  soul,  though  it  hath  forsaken  him ; 
and  hence  the  Lord,  by  his  constant  assistance  of  the  Spirit,  re- 
covers it  again,  brings  it  back  again,  and  that  after  questionings, 
sometimes,  if  ever  there  was  grace  indeed  in  it ;  if  not,  yet,  O 
tlmt  it  should  thus  forsake  the  Lord  !  nay,  the  Lord  sometime 
preventin^jf  before  it  wa-*  seeking. 

Judas  fulls,  the  Lord  never  looks  after  him  ;  Peter  falls,  Christ 
looks  after  him,  and  recovers  him  :  all  the  disciples  denied  Christ, 
and  fled  after  promise  never  to  do  so ;  yet,  saith  he,  (Mark  xiv. 
VOL.  II.  52 


«14  TUE    TARAULE    OF 

28,  26,  7,)  "  1  will  go  before  jou  to  Galilee  ;  my  Spirit  is  in 
and  sIioU  be  in  you,  ihougti  you  grieve  it,  nud  »id  ii 
falls,  aad  one  sin  cut  him  from  Crod'a  hold  of  him ;  bence  1 
daahetb  quite  to  pieces;  but  now  Christ  upholding  on  other" 
terma  ;  henco,  tbough  his  people  forsake  him,  yet  lie  holds  then 
still  fast  and  sure,  and  keeps  them  from  breaking  utterly  to 
pieces  ;  nay,  if  they  be  as  water  spilt  on  the  ground,  he  will  gather 
them  up  again  ;  he  deals  not  so  with  others.  John  yi.  OG.  Many 
forsake  him ;  being  ueyer  given  indeed  to  him,  he  lets  them  go ; 
but  Christ  speaks  to  bis  disdples,  **  Will  you  go  ?  "  So  if  a  man 
hath  a  stranger  in  his  house,  he  will  let  him  go,  and  inquire  not 
after  him ;  he  came  to  me  for  a  time  ;  but  if  he  hath  a  son,  and 
he  is  gone,  he  will  find  him  out ;  and  there  he  wonders  at  a  fa- 
ther's loye,  to  see  his  spirit ;  so  here  :  and  hence  eome  the  saints 
to  wonder  at  the  Lord  so  much  :  "  What,  b  not  the  Lord  yel 

I  speak  this  partly  to  lerrtfy  ihoae  thai  go,  and  never  return 
agun,  and  to  answer  objections  of  saints ;  The  Lord  bath  hid  him- 
self from  me,  and  I  have  forsaken  him  ;  yet  mark,  he  will  bring  _ 
thee  back  again  to  himself  lamenting,  etc. 

5.  Degree.  Thb  apprehending  love  of  Christ,  it  now  witnes 
eth  love  to  the  soul  moat  clearly  and  fully ;  the  question  is,  DoL 
Christ  apprehend  any  but  tboso  to  whom  he  witncsseth  lovef 
No,  for  he  doth  witness  to  all  in  some  measure ;  but  here  com^ 
the  clear  manifestation  of  it :  W^hen  I  was  dead  he  quickened 
me,  and  since  that  I  have  lost  the  Lord,  and  he  me,  yet  be  hath 
found  me  out;  and  hence  now  the  soul  concludes,  the  Lord  loveij 
it  GaL  ii.  20,  "  Who  loved  me,  and  gave  himself  for  m  "  ~ 
Txiii.  »&.,  "  The  Lord  restoreth  my  soul ;  surely  mercy  shall  fi 

Now  try  if  the  Lord  never  dealt  thus  with  thee, 
Uit  3.  As  this  may  serve  to  discourage  or  terrify  those  that 
never  did,  so  it  may  encourage  those  to  preserve  their  fiutb  who 
so  apprehend  Christ  as  that  they  are  apprehended  of  bim ;  if  a 
woman  was  never  laarried  to  such  a  man,  for  her  to  call  him,  or 
speak  of  him,  or  llilnk  of  him  to  be  her  husband,  it  is  presump- 
tion ;  but  when  he  hath  givtn  himself  to  her,  then  lot  her  own 
her  privilege,  and  maintain  her  claim  against  all  law,  and  wran< 
glers,  and  preserve  her  interest ;  ea  those  that  never  were  given 
to  Christ,  let  them  know  iheir  faith  is  but  smoke  and  vanity  ;  but 
let  Job  say,  "Though  be  kill  me,  yet  I  will  trust  him."  David 
(Pe.  ilii.  3)  had  that  temptation.  "Where  is  now  tliy  Godi' 
that  his  tears  were  his  meat  and  drink,"  and  was  much  shakeaf 
and  cast  down  by  il ;  hut  wlial,  doth  he  lie  still  ?     No,  he     " 


I  bring  — 

itneai^l 
hDodM 
love*" 

hath 

.^ 


1 


THE   TEN    VIRGINS.  615 

up  himself,  and  chides  himself:  "Why  art  thou  cast  down?" 
Verse  5,  11,  "  lie  is  my  God."  1  Tim.  vi.  12,  "  Fight  a  good 
fight  of  faith,  and  lay  hold  of  eternal  life,  whereunto  thou  art 
called." 

It  is  very  unsafe  for  any  Christian  to  lay  hy  faith,  and  cast  off 
the  exercise  of  it,  because  it  is  Christ's  apprehending  of  us  which 
doth  preserve  us ;  true,  but  it  is  by  faith,  which  may  not  at  all 
times  be  seen,  as  neither  the  other  can*;  and  therefore  take  heed 
you  make  not  this  use  of  doctrine  here,  because  many  may  ap- 
prehend Christ,  whom  Christ  never  apprehended;  therefore 
what  have  I  to  do  to  close  with  Christ  ?  To  be  kept  from  put- 
ting out  faith  either  in  your  judgment  and  practice,  or  practice 
only?     I  would  but  only  ask  of  such  these  questions  :  — 

First.  If  we  were  only  to  look  to  Christ's  apprehending  us 
without  the  other,  why  doth  the  apostle  put  such  a  weight  on 
faith,  as  that  all  the  benefits  of  Christ  are  communicated  by  it  ? 
Heb.  iii.  14,  "We  partake  of  Christ,  if  we  hold  the  beginning  of 
our  confidence  steadfast ; "  and  Heb.  x.  38,  "The  just  lives  by  it," 
not  from  it 

Secondly.  If  so,  why  doth  Satan  so  much  strike  at  faith  ?  when 
Peter  fell,  what  did  he  strike  at  ?  what  did  he  winnow  him  for  ? 
To  shake  out  his  faith ;  and  hence  Christ  prays  "  that  it  fail 
not ; "  when  Satan  comes  to  Christ,  the  first  thing  which  made 
way  for  all  his  temptations  was,  "  If  thou  beest  the  Son,"  etc 
Our  blessed  fellowship  with  Christ,  he  sees,  consists  of  two  things ; 
faith  on  our  part,  and  the  Spirit  on  Christ's  ;  and  Satan  strikes 
at  the  weakest  first. 

Thirdly.  If  so,  why  doth  the  Lord  Jesus  so  carefully  seek  to 
preserve  it  ?  both  mediately  by  all  means  and  ministries,  words, 
sacraments,  which  arc  to  feed  fahh ;  and  hence  Paul,  (1  Thess. 
iii.  2.)  "  To  establish  you  in  faith."  And  (ver.  5)  he  hence 
"rejoiced  ; "  and,  (ver.  10,)  "  We  would  be  yours  to  perfect  your 
faith."  And  also  immediately ;  Peter  falls,  Christ  prays  "  his 
faith  fail  not,"  his  grace  should  not ;  and,  (1  Pet.  i.  2,  3,)  "  Pre- 
served by  faith  to  salvation." 

Object.  But  I  can  not  believe. 

Ans.  Before  faith  you  can  not ;  and  af^cr  you  do  believe,  the 
acts  of  faith,  and  lively  working  of  faith,  may  be  many  times  in 
desertions  of  the  soul  from  God,  or  God  from  the  soul,  hindered ; 
and  when  he  hath  those  lively  workings  of  it,  it  is  from  the  power 
of  Christ,  that  it  is  acted,  as  well  as  preserved  ;  but  yet  if  Christ 
hath  once  given  |)ower  to  believe,  he  maintains  it  constantly,  and 
increaseth  it ;  and  therefore  you  have  no  cause  to  plead,  I  can 
not ;  so  that  you  can  not  sin,  and  live  in  it,  especially  in  unbelief, 


I 


H  they 

H^         they 


«1«  THE    PARABLE    OF 

and  lie  there ;  you  CRn  not  draw  back  to  perdition,  but  believe^ 
the  salvation  of  jour  houIs  ;  "  the  jiisl  li%-C3  liy  failb  ;' 
we  must  live ;  faitb  will  be  slirring  wben  no  other  grace  can  b  _ 
SO ;  it  vieiuals  the  whole  camp,  relieves  the  besieged,  and  it 
most  strong  when  miin  is  most  weak.  It  is  true,  indeed,  there 
may  be  many  acta  of  presumption  for  one  act  of  faiih  j  take  heed 
of  that :  that  faith  is  not  presumption,  which  the  more  it  works 
the  more  humble  it  makes  the  soul  to  be,  and  vile  in  his  owijj 
eyes  ;  because  as  faith  ever  fetchcth  of  Christ's 
soul,  so  it  ever  is  attended  with  sense  of  emptine 
naturally,  and  then  it  ij  right. 

Use  4.  0,  resist  not  the  Lord  Jesus,  when  he  i 
you  by  his  almighty  arm  !  In  n  shipwreck,  if  a  man  sees  d 
drowning  and  perishing,  never  a  hand  to  lake  hold  of  them,  wht 
one  is  reached  out  to  them,  will  they  resist  it  ?  O,  no  '.  I  knot 
indeed  when  the  time  of  lovB  comes,  there  is  no  power  ■ 
coming  and  frustrating  the  grace  of  God ;  but  yet  there  i 
power  of  resisting,  which  the  Lonl  complfuns  of  in  tbcra,  (A 
vii.,)  and  which  he  makes  hie  people  to  complain  with  bitleroMt  " 
of  in  his  bosom  when  his  time  comes.  Is- 1.  2.  The  Lord  cries 
out  of  his  people  when  they  hod  sold  themselves  into  the  hottd 
of  their  enemies,  and  were  apt  to  lay  the  fault  on  the  Lord,  as 
men  do.  Now,  the  Lord  gives  me  not  a  heart  to  believe  ;  saitltV 
he.  Wherefore,  when  I  came  waa  there  none  to 
You  can  never  pardon  such  sinners,  help  against  such  i 
mercy  can  not  reach  us.  "Is  my  hand  Bhorleued?"  No  s 
matter.  I  do  not  press  you  now  to  apprehend  Christ;  but  ri 
not  the  Lord  when  he  halb  his  hand  upon  thy  heart  oi 
to  apprehend  thee.  Is  the  Lord  at  work  with  none  of  you  ?  a 
you  forsaken  of  Christ  aJlogeiher  ?  There  are  many  ways  o 
resisting  Chrbt  thus  ;  I  will  only  name  these  two. 

Firsl.  When  the  soul  wilt  not  suH'er  the  Lord  Jesus  to  brni 
or  cross  its  wiU,  that  so  he  may  prevail  over  the  resistancy  of  U 
A  strong  arm,  a  strong  man  when  his  arm  is  bruis<*d,  or  brokoi 
or  wounded,  takes  away  the  act  of  resistance  ;  as  taking  a 
the  very  life  from  it,  t^es  away  the  very  power  of  reaisiai 
so  Christ  would  unite  himself  to  the  soul ;  there  can  be  no  ci 
Bioot  anion  where  there  is  constant  resistance.  Christ  o 
take  away  that ;  hence  bruises  and  wounds  the  soul :  ontwu^ 
sometime  in  name,  estate ;  inwardly  in  conscience,  in  hettft 
Now,  here  is  men's  folly,  that  they  will  not  be  humbled,  wfaea 
they  hear  of  their  estate  in  the  word ;  thoy  will  not  believe  il| 
is  so,  though  they  stand  all  the  while  convinced  therein,  i 
they  had  been  named  :  nay,  lliey  will  not  think  of  it ; 


elieve  n^ 


vr 


THE   TEN   VIRGINS.  617 

to  trouble  them,  or  if  they  do  begin,  they  think  it  is  the  tempta- 
tion of  the  devil ;  and  if  their  estates  or  names  begin  to  die,  they 
will  not  be  poor  nor  despised ;  they  had  rather  die  than  live  in 
vexing  and  fretting  rather  than  yield  ;  they  will  have  Grod*8  will 
bowed  to  theirs,  not  theirs  to  the  Lord,  nor  yield  themselves 
captives  to  his  mercy,  let  him  do  with  them  what  he  will,  who 
owes  them  nothing.  Thus  it  was  with  Ephraim ;  Capernaum 
heard,  admired,  embraced  Christ,  but  yet  repented  not ;  that  was 
to  live  in  the  smoke  and  iire  ;  woe  to  you,  saith  he,  for  it.  Jer. 
vi.  7,  8.  "  Be  instructed  ;  "  he  saith  not,  instruct  thyself,  but  "  be 
instructed,"  be  convinced,  be  humbled  for  thy  sin,  "  lest  my  soul 
depart ;"  I  am  with  thee  to  pardon  it,  yet  to  take  it  away. 

Secondly,  When  they  will  not  be  gathered  to  Christ,  nor  come 
to  him,  nor  receive  his  love  when  it  comes  to  them,  but  put  it 
far  from  them  as  much  as  in  them  lies.  The  disciples  told 
Thomas,  Christ  was  risen,  but  he  would  not  believe  unless  he 
saw  him  ;  nay,  unless  he  felt ;  nay,  unless  he  felt  his  very  wounds ; 
Christ  pities,  and  bears  with  the  weakness  of  faith  :  "  But,"  saith 
he, ''  be  no  more  faitliless,  but  faithful ;  '*  and  hence  saith,  *'  Blessed 
are  they  which  have  not  seen,  and  yet  believed ; "  this  Christ 
complains  of  iu  the  Jews,  ^^  He  would  have  gathered  them,  and 
they  would  not ! "  ^ 

Now  here  resistance  is  made  two  ways. 

1.  By  the  will ;  when  the  soul  sees  the  offer  of  love  fair  and 
full,  but  will  not  be  drawn  to  close  >vith  it,  because  it  knows 
whither  to  go  and  live,  and  be  yet  well  enough  without  it.  John 
vi.  G8,  *•  Whither  shall  I  go?"  It  hath  some  other  lovers  to 
give  it  content ;  but  loss  of  Chrisfs  love  is  not  for  the  present 
so  bitter  as  death  to  hiiu ;  because  having  of  it  is  not  life  to 
him,  because  something  else  is  his  life ;  this  is  enmity  of 
heart ;  and  indeed  the  root  is  worse,  (if  worse  may  be ;)  you  can 
find  some  pillow  to  ease  you,  when  you  refuse  Christ's  love  to 
help  you. 

2.  By  the  mind ;  the  soul  knows  not  whither  to  go,  and  yet 

the  mind  doth  not,  nor  will  meditate  with  fixed  meditations  on  X. 
the  grace  of  Christ ;  but  pores  upon  its  sins,  and  unbelief,  and 
fears  and  objectjii  strongly  and  continually  against  the  Lord. 
Is.  xl.  27,  28,  "  Hast  not  seen,"  etc.  (Beloved,)  it  is  with  the 
mind  as  it  is  with  burning  glasses ;  hold  them  to  the  sun,  and  you 
gather  and  unite  the  beams,  that  they  bum ;  so  the  soul  by 
musing  on  Christ's  love. 

Object  Many  say,  I  can  not  believe  though  I  see  a  com- 
mand for  it,  and  God  will  not  help  me. 

An$.  The  fault  is  not  here,  but  in  this,  you  will  not  use  this 

52* 


< 


618  THE   PARABLE    OF 

means  on  musing  on  the  gracious  freeness,  riches,  and  need  oi 
his  love,  (Ps.  Ixiii.  6,  7,)  but  on  the  earth. 

Object,  1.  You  will  say,  I  can  not  but  resist. 

Ans.  Yet,  I  pray,  give  us  leave  to  exhort  you  to  believe  ;  give 
Peter  leave  to  persuade,  (Act;^  iii.  3,)  "  Repent  and  be  convert- 
ed ; "  the  Lord  requires  -that  only  ;  it  may  be  the  Lord  may  go 
away  from  thy  soul,  and  take  his  leave  of  thee  forever ;  and  if 
you  did  know,  you  would  not  crucify  nor  resist  the  Lord  of  glory ; 
if  you  would  consider,  you  would  know. 

Object.  2.  I  find  my  heart  much  affected  and  drawn,  but  then 
I  am  afraid  of  presuming ;  how  shall  I  know  when  I  may  close 
with  the  Lord  ? 

Ajis.  L  When  the  merchant  hath  sold  all,  let  him  take  the 
pearl,  and  enrich  himself  with  it ;  the  devil  may  grudge  thee  it, 
but  the  Lord  doth  not,  will  not. 

2.  When  the  Lord  comes  to  draw,  indeed,  you  can  not  but 
accept ;  your  need  will  be  so  great,  the  offer  so  fair,  love  so 
abundant,  and  like  the  honeycomb  dropping  into  thy  heart  before 
thou  suckest  it,  and  Christ  so  dear,  that  thou  canst  not  tread 
upon  him  whom  Grod  hath  smitten  for  thee.  "  Mary,"  (John  xx. 
15-17,)  "  stands  weeping ;"  at  last  Christ  appears,  "  Woman,  why 
weepest  thou  ?  whom  seekest  thou  ?  she  knew  him  not : "  hence 
her  heart  stirs  not ;  but  at  last  he  calls  her  by  name,  and  then 
she  knew  him,  and  saw  him  present ;  ^'  Rabboni,"  saith  she ; 
and  now  had  she  best  apprehend  ?  yea,  she  can  not  but  embrace 
him ;  **  O,  touch  me  not  as  yet,"  saith  he,  etc. 

Use  o.  Of  exhortation,  to  labor  that  the  Lord  Jesus  may  ap- 
prehend you  ;  I  know  it  is  nothing  but  his  mercy  can  move  him 
to  it,  even  to  take  away  that  resistance  of  your  hearts  ;  but  yet 
hear  his  voice,  as  well  as  know  his  power,  and  hanlen  not  your 
hearts  whiles  it  is  called  to-day,  in  use  of  means  for  tliis  end. 
Ps.  Ixi.  7. 

1.  Consider  your  need  of  this.  Is.  xlii.  1,  *'  Behold  my  servant 
whom  I  uphold."  Did  Christ  need  ?  Yes,  Christ  himself  must 
be  supported  by  the  power  of  the  Lord ;  (Ps.  xl.  11,  12,)  '•  Let 
tliy  mercy  and  truth  continually  preserve  nie  ;  "  and  this  was  not 
only  when  sins  swallowed  him  up,  but  when  he  had  been  pre- 
served. Ps.  xvii.  .i,  G,  "  Hold  up  my  goings."  You  are  gone 
in  a  moment,  if  the  Lord  lets  his  hold  go  ;  you  ai'e  kept  in  strung- 
holds,  in  iron  bolts,  in  invisible,  everlasting  chains,  in  the  dungeon 
where  no  water  is,  unless  the  arm  of  Christ  help. 

2.  Consider  the  benefit  of  it.  Acts  ii.  24,  25.  It  was  impos- 
sible Christ  should  be  held  under  pains  of  death,  because  of  hii> 
princely  Spirit  exalting  him  ;  so  here,  Christ  is  and  will  be  with 


THE  TEN   V1BGIN8.  619 

jou,  and  when  once  be  hath  apprehended  you,  none  can  pull  you 
out  of  his  hands,  no,  not  the  Father's  hand  that  was  angry  ;  and 
he  will  never  cast  away  his,  (John  x.  29,)  *'  when  they  come 
to  him." 

3.  Consider  how  few  find  this.  Is.  liii.  1,  '^  To  whom  is  the 
arm  of  the  Lord  revealed,  and  who  hath  believed  our  report?" 
both  joined  together,  the  arm  is  Christ,  and  the  power  of  Christ 
by  his  Spirit  in  the  hearts  of  his  elect ;  but  for  want  of  this  it 
is  that  one  lives  loosely,  and  another  falls  foully,  and  never 
riseth ;  another  falls  secretly,  and  is  never  known,  and  dies  in  a 
dream,  etc. ;  and  that  there  is  such  miserable  scrambling  for 
promises  ;  and  that  men  are  so  worshiping  whom  they  know  not 

4.  Consider  the  misery  of  the  want  of  this. 
But  further. 

Means  1.  Be  careful  to  get  satisfaction  by  blood,  before  appli- 
cation by  the  Spirit ;  if  ever  you  look  for  the  latter,  be  careful 
to  get  the  former  ;  God  is  full  of  Spirit ;  why  sends  he  it  not  ? 
sin  is  not  satisfied  for ;  first  get  that  done,  therefore.  John  vi. 
53,  "  Except  ye  eat  my  fiesh,  and  drink  my  blood,"  etc  God 
could  not  send  the  Spirit  nor  Word  but  for  this  to  thee  ;  a  man 
feels  the  strength  of  sin,  and  prays.  Lord,  subdue  it ;  O,  but  look 
to  pay  thy  ransom.  If  a  man  be  in  chains  for  debt,  and  gets  out 
without  satisfaction  for  the  debt  or  wrong,  he  will  be  taken  again ; 
but  if  it  be  satisfied  for,  though  he  be  taken  by  the  jailer  and  ill 
entreated,  yet  he  shall  be  set  free  again ;  and  therefore  do  as 
those.  Lev.  iii.  3,  4.  You  arc  freely  to  go  to  sacrifice ;  and  it 
is  said,  ^*  It  shall  be  accepted  to  make  atonement." 

iMeans  2,  If  the  Lord  withhold  his  Spirit,  mourn  for  the  want 
of  it ;  as,  (Ps.  xli.  3,)  "  My  tears  are  my  meat." 

Means  3.  If  the  Lord  gives  any  thing,  be  thankful  for  any 
little ;  see  it,  and  make  much  of  it,  for  it  is  from  Christ,  the 
least  thought  or  knowledge  of  thy  misery ;  (John  xiv.  17,)  "  The 
world  can  not  receive  it,  because  it  knows  him  not ;"  i.  e.,  so  as 
to  prize  it,  love  it,  bless,  and  wonder  at  the  Lord  for  it.  "  Thy 
Spirit  is  good  ;  Lord,  let  it  lead  me,"  saith  David. 

Quest,  What  if  I  find  not  these  things  in  my  soul  ? 

Ans.  Mourn  then. 

Object  What  if  I  can  not  ? 

Ans,  Then  muse  on  thy  misery. 

Object,  But  I  can  not. 

Ans,  Then  hear  what  the  Lord  will  speak. 

Quest,  What  if  he  helps  not  ? 

Ans,  Thou  art  unworthy,  thou  art  his  clay,  he  may  and  will 
do  what  he  will. 


620  THE   PARABLE   OF 

Use  6.  Of  thankfulness  to  the  saints  who  are  apprehended  of 
the  Lord  Jesus  ;  you  know  him,  and  he  knows  jou  ;  you  oomA 
to  him,  and  he  takes  you  ;  you  give  up  yourselves  to  him,  and 
he  gives  himself  to  you  ;  you  make  him  your  God  and  head,  and 
he  makes  you  his  people  and  members,  etc. 

Observ,  5.  That  the  Lord  Jesus,  at  his  coming  to  death  or 
judgment,  will  make  a  perfect  separation  between  the  wise  and 
foolish  virgins. 

For  the  virgins  were  all  one  together  till  Christ  comes ;  and 
now  the  one  sort  is  received  to  Christ,  the  other  separated 
from  Christ;  nay,  not  so  much  as  known  of  Christ.  There 
are  not,  have  not  been  any  churches  in  this  life,  but  there  will 
be  wise  and  foolish,  tares  and  wheat  grow  up  together  ;  not  vir- 
gins and  harlots,  not  openly  profane  (it  may  be)  or  wicked  and 
godly ;  no,  but  when  all  are  virgins  in  outward  profession  and 
conversation,  yet  then  some  will  be  wise,  and  some  foolish  in  the 
sight  of  Christ,  (though  not  in  the  sight  of  man,)  and  between 
these  the  Lord  Jesus  will  make  a  separation  at  his  coming.  Matt 
XXV.  31.  **  He  shall  set  sheep  and  goats  at  his  right  and  left 
hand."  Matt.  iii.  12.  He  shall  thoroughly  purge  his  floor,  and 
separate  chaff  and  wheat.  2  Thess.  i.  9.  Punished  with  eternal 
destruction  from  the  presence  of  the  Lord.  The  son  of  the  bond 
woman  must  not  be  heir  together  with  the  son  of  the  free  woman, 
and  therefore  cjist  him  out ;  they  must  part  companies. 

Quest.  1.  Whither  shall  they  be  separated? 

Ans.  1.  At  particular  judgment ;  what  became  of  the  soul  of 
Lazarus  ?  It  was  carried  by  the  angels  to  Abraham's  bosom ; 
i.  e.,  to  the  third  heaven,  where  Abraham  was,  and  to  fellowship 
with  him,  dearly  loved  of  him  :  what  then  becomes  of  the  souls 
of  others  ?  they,  being  sentenced  by  God,  are  dragged  down  to 
hell  by  evil  angels,  and  are  reserved ;  where  ?  they  are  re- 
served in  the  elements. 

2.  At  general  judgment;  the  elect  shall  be  called  to  come  and 
inherit  their  kingdom  ;  and  hence  others  shall  be  cast,  with  the 
devil  and  his  angels,  to  eternal  lire,  which  is  there  where  the 
third  heaven  is  not ;  and  here  shall  they  be  parted,  and  never, 
joined  together  more,  which  is  fearful. 

Quest.  2.  Why  will  there  be  such  a  separation  ? 

Ans.  Reason  1.  Because  at  Christ's  coming  they  shall  be  im- 
mediately judged,  and  examined  by  Christ;  he  shall  then  make 
strict  and  immediate  trial  of  them.  Why  do  these  foolish  virgins 
creep  in  now  ?  Is  not  Christ  present  with  his  people,  ruling  and 
judging  among  his  people  ?  Yes,  but  Christ  judgeth  now  medi- 
ately by  means  of  his  servants  ;  and  hence  he  not  giving,  and  they 


THE  TEN   VIRGINS.  621 

not  having  perfect  knowledge  of  the  secrets  of  men's  hearts,  nor 
having  perfect  hatred  of  the  evil  and  hypocrisy  of  men's  hearts  ; 
hence  they  are  not  separated  now,  nor  can  not  be  (though  the 
servants  of  Grod  should  be  very  watchful)  so  long  as  they  can  not 
see  nor  convince  men  of  all  their  hypocrisy  ;  some  light  and  life 
he  gives  them  to  see  beyond  their  own  natural  abilities,  but  it  is 
not  perfected ;  and  hence  his  work  is  (as  the  instruments  are) 
imperfect ;  but  now,  when  Christ  himself  comes  immediately  to 
judge,  and  they  fall  into  his  hands,  he  can  perfectly  see  all  their 
secret  evils ;  he  hath  his  eyes  like  a  flaming  fire,  and  themselves 
shall  know,  and  all  churches  shall  know ;  nay,  all  the  world  shaU 
know  ^  that  he  is  a  God  searching  the  hearts  and  reins,"  (1  Sam. 
xvi.  7 ;)  and  he  perfectly  hates  hypocrisy ;  he  regards  not  any 
man's  person,  or  parts,  or  profession,  or  kindnesses,  or  relations, 
(which  move  us  many  times  to  accept  whom  he  refuscth  against 
some  light,)  but  as  it  is.  Is.  Ixi.  8,  ^  He  hates  robbery  in  burnt 
offeribgs,  and  loves  judgment;"  and  hence  the  more  present 
Christ  is  with  his  people,  the  more  able  are  they  to  discern,  as 
Peter,  the  secrets  of  Ananias  in  the  primitive  times ;  or  the  Lord 
discerns  for  them,  and  by  some  unexpected  way  or  other,  little 
thought  of  to  themselves,  discovers  them  by  their  own  mouths, 
or  base  actions ;  by  their  fruits  you  shall  know  them,  (Matt, 
xxii.  12;)  when  the  king  came,  he  was  speechless,  whom  the 
guests  could  not  discern.  So  here,  men  have  many  things  to  say 
for  themselves,  who,  when  they  come  before  Christ,  will  be  struck 
dumb.  «A  wise  prince  when  he  judgeth  by  iniferior  officers, 
they  may  discern  of  some  cases ;  but  if  a  king  (as  Solomon) 
was  present,  secrets  which  they  see  not  would  be  found  out ; 
80  here. 

JReason  2.  Because  this  is  part  of  the  curse  upon  hypocrites, 
to  be  cast  out  of  the  fellowship  of  the  elect ;  secret  sins  do  not 
only  separate  us  from  Christ,  but  from  all  our  fellowship  with 
the  saints,  which,  next  to  separation  from  Christ,  is  the  greatest 
evil  in  the  world.  It  comibrts  the  hearts  of  hypocrites,  they  are 
loved  of  good  people,  and  liked  of  good  people ;  and  though 
privy  to  a  world  of  filth,  which  a  gracious  heart  is  ashamed  of, 
and  loathes  himself  for,  and  thinks  himself  not  worthy  of  a  look 
of  love  from  any  of  the  least,  yet  hypocrites  quiet  themselves, 
if  they  can  cover  it  from  the  eyes  of  God's  people,  (Matt.  xxiv. 
40,)  but  now  they  sliall  no  longer  rejoice  under  the  shadow  of 
these  vines.  No,  the  Lord  will  separate  them  to  evil,  (Deut. 
xxix.  21,)  which  is  partly  begun  now,  and  perfected  afterward; 
(Matt.  viii.  11,  12,)  they  see  Abraham  and  Isaac  in  God's  king- 
dom, and  mourn  when  themselves  are  cast  out. 


622  THE    PARABLE   OF 

Eeason  3.  For  the  joj  and  comfort  of  the  saints ;  for  it  is  a 
wonderful  joy  to  the  heart  to  enjoj  fellowship  of  saints  alone : 
when  in  a  siicramcnt  we  see  profane  people  approach  to  it^  it 
troubles  us,  grieves  us  ;  when  we  come  to  a  place  where  we  mnj 
be  persuaded  of  the  uprightness  of  all,  it  is  verj  sweet ;  but  now 
there  is  some  fear,  and  hence  less  joj ;  but  when  we  shall  see 
the  saints  together,  and  say.  These  are  they  who  are  eternally 
beloved  of  Christ,  dear  to  him,  and  to  be  with  them,  and  be 
atone,  this  is  very  sweet ;  those  that  love  together  only,  rejoice 
to  be  alone  together ;  so  saints,  so  Christ  himself.  1  Thess.  iv. 
uU.  Rev.  xxii.  14,  "  Blessed  are  they  that  keep  his  commands, 
and  may  go  to  the  city ;  for  without  are  dogs,  and  those  who 
make  lies,"  etc 

Reason  4.  In  regard  of  the  glory  of  Christ,  and  honor  of  Christ 
First.  Hereby  Christ's  infinite  wisdom,  searching  the  secrets 
of  all  hearts,  shall  be  seen,  and  that  before  all  the  world.  1  Cor. 
xiv.  25.  It  is  said,  when  the  secrets  of  men's  hearts  are  dis- 
covered, they  shall  fall  down  and  say.  Verily  "  God  is  in  you." 
Rev.  ii.  23.  "  All  churches  shall  know,"  etc  Why  ?  are  churches 
so  ignorant  of  that  ?  Yes,  they  believe  it  in  the  general ;  but 
they  shall  see  it  in  the  example,  as  well  as  in  the  rule,  more 
fully  afterward.  We  think  he  searcheth  all  hearts ;  but  are 
there  no  hypocrites  to  be  found  in  such  and  such  churches  ? 
Yes,  he  shows  some  even  in  such  ;  and  the  more  secret  and 
subtle  any  thing  hath  been,  the  more  openly  will  the  Lord  re- 
veal it,  because  this  makes  the  more  for  him. 

2.  Hereby  Christ  shows  his  exceeding  great  love  to  his  people, 
in  parting  them  and  others  ;  (John  xvii.  23,)  '*  I  in  them,  that 
the  world  may  know,"  etc.  Gen.  vi.  8,  "  Noah  found  favor." 
Wherein  was  that  shown  ?  Ver.  7,  "  I  will  destroy  man  and 
beast ; "  but  Noah  found  favor  ;  and  ver.  13,  **  make  an  ark." 

3.  Hereby  he  showeth  his  acceptance  of  the  uprightness  of 
the  hearts  and  ways  of  his  servants,  which  it  may  be  are  poor 
and  mean  in  their  own  eyes,  but  precious  in  the  sight  of  the 
Lord,  above  all  the  pompous  furniture  and  pithless  profession  of 
hypocrites,  (Mai.  iii.  IG,  18  ;)  hence,  (Matt,  xxv.,)  '*  Come,  take 
the  kingdom  for  you,"  etc.  What  is  glorious  in  the  world's,  is 
vile  in  the  Lord's  eyes. 

Use  1.  Let  none  be  then  offended  at  the  apostasy  of  men 
(eminent  in  profession)  from  the  ways  of  (rod,  in  the  purest  and 
most  reformed  churches  :  what  are  these  people  (say  some  scorn- 
ers)  better  than  others  ?  some  of  these  make  a  greater  show 
than  others,  and  yet  they  fall :  what  are  these  churches  better 
than  others,  where  there  is  no  such  examination  nor  trial  ?  and 


THE   TEN   TIRGINS.  623 

these  be  your  church  members,  and  your  holy  people,  and  your 
covenanters,  and  thus  men  stumble.  O,  consider,  in  the  purest 
churches  there  be  many  foolish,  whom  Christ  will  separate  one 
from  another ;  and  therefore  if  Christ  doth  give  a  taste  of  this 
beforehand,  and  those  that  are  vile  before  him,  he  makes  them 
vile  before  others,  that  all  Israel  may  see  and  fear,  do  not  won- 
der at  it.  Is.  xxxii.  5,  6,  "  The  churl  shall  be  no  more  called 
liberal,  for  he  will  speak,  and  think,  and  work  so."  Luke  xii.  2, 
**  Nothing  secret  but  it  shall  be  revealed,"  (many  secret  evils  are 
hid,)  but  it  shall  be  but  in  part  here.  Christ  saw  his  disciples 
apt  to  be  offended  at  the  fall  of  Judas.  Did  not  he  know  him  ? 
then  he  was  not  the  Son  of  God  ;  or  if  he  did,  why  did  he  suffer 
him  ?  Saith  he,  (John  xiii.  18,)  *'  He  that  eats  bread  shall  lift 
up  his  heel  against  me,  that  the  Scripture  may  be  fulfilled ; " 
and  it  is  the  portion  of  the  churches  and  people  of  God  to  be 
troubled  with  such  as  these,  that  the  Scriptures  jn&j  be  fulfilled ; 
therefore  be  not  offended ;  it  ever  hath  been  so  in  the  primitive 
times,  as  well  as  in  Christ's  family  ;  Paul  foretells  of  wolves  de- 
vouring the  fiock,  arising  out  of  themselves ;  and  (2  Pet.  ii.  1, 
2)  as  there  were,  so  there  shall  be  false  prophets ;  and  Paul 
(though  discerning)  reckons  his  danger  in  regsuxl  of  false  breth- 
ren ;  and  it  is  a  heavy  judgment  of  God,  that  that  which  should 
make  a  man  adore  the  depth  of  Christ's  wisdom,  holiness,  pres- 
ence in  his  church,  and  fear  his  own  heart  and  spirit,  should 
offend  men  in  the  least  measure ;  for  surely  these  are  warning 
to  all  the  churches,  and  all  men,  and  examples  before  our  doors, 
as  those  are,  1  Cor.  x.  A  man  that  is  prescribing  rules  of  art, 
he  gives  one  or  two  examples ;  he  could  give  twenty,  but  that  is 
enough  to  make  "  the  wise  understand."  IIos.  xiv.  9. 

C/$€  2.  Hence  see  the  fearful  and  sad  condition  of  those  who 
shall  voluntarily  separate  themselves  (and  are  glad  of  it)  from 
the  fellowship  of  the  faithful ;  nay,  the  churches  of  Christ,  they 
do  but  execute  the  divine  sentence  of  Christ  upon  themselves  in 
this  life,  which  shall  be  passed  upon  them  at  the  great  day  ;  they 
shall  then  be  parted,  and  cast  out  of  the  family  of  God,  the 
church  of  the  first  born,  of  which  the  churches  on  earth,  in  their 
purity,  are  a  resemblance. 

Look,  as  it  is  in  sinning,  a  man  departs  from  Grod,  and  executes 
uiK>n  himself  that  which  shall  be  (though  now  it  is  not  felt)  his 
greatest  doom ;  so  it  is  in  parting  from  the  saints ;  they  do  but 
execute  their  sentence  upon  themselves ;  and  hence,  (1  John  ii. 
19,)  *'  They  went  out  from  us,  that  it  might  be  made  manifest 
they  were  not  all  of  us  ; "  if  ever  they  had  portion  in  the  saints, 
they  would  never  have  parted ;  not  but  that  one  may  separate 


624  THE   PARABLE   OF 

/  from  the  incurable  corruptions  of  a  true  church,  and  not  bat 
that  one  maj  remove  from  one  church  to  another,  provided  it  be 
with  love,  and  utmost  care  for  the  good  of  that  where  he  was ; 
and  also,  not  but  that  one  may  be  forced  upon  some  special  cause 
to  dwell  in  Meshech,  and  be  forced  to  forsake  sacrificing,  tp 
show  mercj ;  but  I  speak  of  such  forsaking  wherein  men  volun- 
tarily separate  themselves  from  all  the  churches  of  Gk)d  at  least, 
though  not  the  people  of  God,  out  of  a  base  esteem  of  their  fel- 
lowship, and  a  high  esteem  of  something  else  which  they  shall 
have  without  it ;  they  regard  not  communion  of  saints,  no  fur- 
ther than  it  may  serve  their  turn ;  and  when  it  will  not  serve  their 
turn,  then  they  forsake  it. 

This  separation,  it  commonly  ariseth  from  certain  preparations 
to  it,  which  are  the  loosenings  of  a  man's  heart  from  Grod's  peo- 
ple ;  like  the  apple,  before  it  falls,  it  begins  to  grow  loose  from 
that  which  holds  it.  I  shall  briefly  show  how  this  is,  that  you  may 
be  watchful ;  many  not  yet  fallen,  but  their  hearts  sit  loose  from 
churches,  and  fellowship  of  saints,  and  people  of  God,  even  when 
they  think  their  hearts  sit  close  to  Christ ;  and  I  will  not  name 
all, — for  particular  men  have  their  particular  temptations,  —  but 
what  is  most  common  ;  and  this  is  one  secret  sin,  and  plague  of 
men  in  these  churches,  and  there  will  be  rendings  ;  Christ's  work 
rTTTo  gather,  and  Satan's,  ever  quite  contrary,  to  scatter ;  and/it 
*  is  a  rule.  What  is  Christ's  greatest  work,  the  contrary  is  Satan's 
chiefest ;  as  when  Christ  is  humbling,  he  is  hardening ;  when 
drawing  to  believe,  he  to  unbelief;  when  Christ's  work  is  to 
gather  and  unite,  his  is  to  scatter,  loosen,  and  divide ;  with  that 
^foot  Christ  treads  on  Satan  most,  there  he  bites  most. 

1.  The  Lord  withdraws  that  honor  and  love  from  a  man,  ' 
which  either  he  looks  for,  or  thinks  he  deserves  from  the  hands 
and  hearts  of  God's  people  ;  either  they  are  not  lovely,  or  not 
loving  to  others  ;  when  they  have  either  no  personal  worth  to 
purchase  love,  or  they  have  nothing  to  give  of  love  in  exchange 
for  love  ;  or  else  (to  try  them)  the  Lord  for  a  time  leaves  his 
people  to  a  blockishness  of  spirit ;  their  love  waxeth  cold,  or 
they  think  they  are  not  honored,  or  have  not  enough  ;  and  so 
(if  men  do  not  make)  Satan  will  make  them  scandals  to  them- 
selves through  their  pride  of  spirit.  1  Sam.  xv.  35.  Saul  de- 
sired, "  Honor  me  before  the  people  ; "  but  Samuel  came  not  to 
Saul ;  hence  what  did  Saul  do  ?  You  never  read  that  he  came 
to  or  made  use  of  Samuel  again.  We  are  united  to  Christ  by 
faith,  but  to  the  saints  by  love,  and  mutual  love.  Eph.  iv.  16. 
Take  away  this  mutual  love,  that  you  love  not  others,  or  they 
love  not  you,  unless  you  have  Christ's  Spirit,  which  was  in  Paul 


THE   TEN    YIB6INS.  625 

and  all  the  faithful,  (2  Cor.  xi.  16,)  you  will  fall  secretly ;  and 
hence,  (Heb.  x.  24,  25,)  *'  Provoke  one  another  to  love  and  good 
works ; "  say  to  one  another,  Pray,  brother,  tell  me  of  my  faults, 
and  your  fears  ;  I  will  tell  you  my  heart  agam,  etc  Truly  here 
18  the  temptation  of  some,  if  not  of  most,  to  apostasy  from  the 
Lord  and  his  servants  ;  and  this  is  the  guise  of  hypocrites,  let  any 
godly  not  honor  them,  they  despise  them ;  let  any  imgodly  honor 
them,  if  they  be  not  extremely  vile,  they  love  them  and  their 
fellowship,  and  are  ready  to  think  them  as  honest  as  the  best,  be- 
cause they  make  themselves  their  own  gods ;  those  that  honor 
them  are  their  good  angels,  and  e  contra, 

2.  They  begin  to  feel,  by  woful  experience,  no  spiritual  good, 
or  power  of  the  spirit  and  presence  of  the  Holy  Ghost  in  their 
fellowship,  or  in  these  ordinances  in  it ;  they  have  them,  but  not 
the  use  nor  comfort  of  them,  and  this  sets  them  going,  and  ripens 
and  rots  them  for  a  fall ;  for  as  want  of  love  made  them  sit 
loose  from  the  persons,  so  this  makes  them  sit  loose  from  the  or- 
dinance ;  and  a  man  thinks  now,  What  am  I  the  better  for  the 
purity  of  ordinances  ?  and  so,  hence,  when  he  should  loathe  his 
heart,  he  loathes  the  truth,  and  ways  he  seems  to  approve,  and 
hence  falls.  For  this  is  a  standing  rule,  Let  a  man  have  ordi- 
nances, and  not  know  how  to  use  them,  or  not  indeed  make 
spiritual  use  of  them,  if  he  knows  it,  but  he  will  sit  loose  from 
them.  Mai.  iii.  14 ;  Zach.  xi.  8.  *^  My  soul  abhorred  them,  and 
they  abhorred  me  ; "  not  their  own  hearts ;  as  it  is  with  the  soul 
and  body,  they  are  not  knit  one  to  the  other  immediately,  but  by 
spirits,  which  if  they  be  extinct,  then  they  fall  asunder.  Let  a 
man  have  meat  and  it  not  feed  him,  clothes  that  can  not  warm 
him,  physic  that  can  not  purge  him,  a  vineyard  planted  that 
never  hath  fruit  on  it,  he  will  cast  them  off,  and  despise  them ; 
and  this  is  the  second  step,  the  heaviest  judgment  of  God  on  men 
for  not  loving  the  truth,  but  taking  pleasure  in  unrighteousness ; 
and  this  works  thus  especially,  if  they  have  had  some  trial  of 
the  people  of  God  sometime  ;  and  afler  great  expectations  of 
receiving  good  from  them,  meet  with  but  little  ;  the  word,  sacra- 
ments, fastings,  hence  come  to  be  stones,  not  bread ;  the  heaven 
of  promises  is  iron,  and  there  is  no  rain  falls  on  them ;  and 
hence  they,  1.  Carelessly  refuse  at  some  times  to  come  to  the  fel- 
lowship of  the  saints.  2.  Hence,  if  they  do  come,  they  come 
late.  3.  If  timely,  yet  without  prayer,  or  prizing  of  them  ;  they 
have  felt  no  good,  and  now  they  expect  little.  4.  If  conscience 
force  to  duties,  yet  they  think  them  too  tedious,  or  too  frequent. 
Ezek.  xi.  21.  They  are  losing  and  dying ;  no  man  will  tell  you 
80  particularly,  but  the  Lord  teUs  thee  so  now. 
VOL.  II.  53 


626  THE  PARABLE   OF 

3.  The  Lord  visits  them  with  many  sad  and  outward  eyi% 
and  strange,  unexpected  trials,  which  they  thought  thej  could 
bear,  but  indeed  can  not,  puts  them  upon  great  losses  and  leaves 
them  to  sad  wants,  their  estates  decay,  they  run  into  debt,  and 
provisions  are  scarce,  etc. ;  and  now  they  secretly  repent  them- 
selves of  the  fellowship  of  Grod*s  people,  but  account  their  course, 
and  hazards  they  have  run,  either  madness  or  rashness.  ^  Moses 
(Heb.  xi.  25)  did  choose  affliction  and  suffering,"  that  he  lotted 
upon,  and  upon  nothing  else ;  hence  forsook  honor,  and  preferments, 
and  pleasures  ;  men  not  doing  thus  hence  choose  the  world,  and 
forsake  the  ways  of  God ;  the  Israelites  brought  to  the  wilder- 
ness, they  would  go  back  :  why  ?  they  questioned  whether  Grod 
was  with  them :  why  ?  because  they  wanted  water,  bread,  and 
variety  of  blessings.  Numb.  xvi.  13,  14.  And  this  sets  them 
off ;  as  a  man  that  loves  his  friend  very  well,  but  when  he  puts 
him  to  so  much  cost,  and  is  so  costly  by  his  company,  let  him 
then  even  go  ;  so  do  many  men  the  Lord  and  his  ordinances. 

4.  Hereupon  they  come  to  call  all  into  question  again,  which 
were  without  question  before,  tlie  ways  and  ordinances  of  God. 
What  warrant  now,  say  they,  have  you  for  covenant,  such  con- 
stitution of  churches,  of  saints,  strict  examining  of  members? 
and  why  not  a  form  of  prayer  ?  and  why  not  a  ceremony  law- 
ful ?  and  now  they  want  but  a  temptation,  and  then  they  fall. 
2  Thess.  ii.  10,  '*  They  receive  not  the  truth  in  love  :"  why  not? 
because  they  feel  loss  by  the  truth,  or  feel  not  the  spiritual  good 
of  the  truth,  and  hence  are  given  up  to  believe  lies ;  the  first 
beginning  of  which  is  to  question  the  truth ;  not  from  tender- 
ness of  conscience,  though  that  be  pretended,  but  from  carnal 
lust ;  and  hence,  (Ezek.  xi.  21,)  whose  heart  goes  after  that  de- 
testable thing,  and  this  they  are  hardened  in  ;  if  any  good  men 
by  violence  of  temptation  fall  therein.  Thus  men  fall  from  fel- 
lowship, and  sit  loose  ;  you  wiU  fall,  if  you  look  not  to  it,  (which 
I  say  is  fearful,)  and  as  Christ  said,  **  By  this  shall  all  know  you 
are  my  disciples,  if  you  love  ; "  so  all  men  shall  know  you  are 
none  of  Christ's,  if  you  fall  here,  if  you  sit  loose,  etc.  I  have 
been  searching  and  discovering  that  which  is  working  in  sundry, 
and  lies  as  leaven  ;  cast  it  out  of  your  doors. 

Use  3.  We  may  see  hence  one  just  ground  of  that  diligent  and 
narrow  search  and  trial,  churches  here  do  or  should  make  of  all 
those  whom  they  receive  to  be  fellow-members  with  them ;  the 
Lord  Jesus  will  make  a  very  strict  search  and  examination  of 
wise  and  foolish,  when  he  comes,  and  will  put  a  ditference  be- 
tween them  then ;  may  not  men  nor  churches  imitate  the  Lord 
Jesus  according  to  their  light  now  ?  if  indeed  all  the  congregation 


THE   TEN   VIRGINS.  627 

of  the  baptized  were  holy,  then,  as  Korah  said,  ^<  they  take  too 
much  upon  them  ; "  if  Christ,  at  his  coming,  would  make  neither 
examination,  nor  separation,  not  only  of  people  baptized  at  large, 
but  of  professors,  and  glorious  professors,  of  his  truth  and  name ; 
if  churches  were  not  set  to  discern  between  harlots  and  virgins, 
foolish  virgins  and  wise,  as  much  as  in  them  lies,  that  so  some  of 
the  glory  of  Christ  may  be  seen  in  his  churches  here,  as  well  as  at 
the  last  day,  then  the  gate  might  be  opened  wide,  and  flung  off 
the  hinges  too  for  all  comers ;  and  you  might  call  the  churches 
of  Christ  the  inn  and  tavern  of  Christ  to  receive  all  strangers,  if 
they  will  pay  for  wliat  they  call  for,  and  bear  scot  and  lot  in  the 
town,  and  not  the  house  and  temple  of  Christ  only  to  entertain 
his  friends.  But,  (beloved,)  the  church  hath  the  keys  of  tiie 
kingdom  of  heaven  ;  and  what  they  bind  and  loose,  following  the 
example  and  rule  of  Christ,  is  bound  and  loosed  in  heaven,  and 
they  judge  in  the  room  of  Christ  1  Cor.  v.  4,  5  ;  2  Cor.  ii.  10. 
Whom  the  church  casts  out,  and  bids  depart  to  Satan,  Christ 
doth ;  whom  it  receives,  Christ  doth,  but  such  as  have  visible 
right  to  Christ,  and  communion  of  saints.  None  have  righ^^l 
Christ  and  his  ordinances  but  such  as  shall  have  commtl^M^^ 
with  Christ  at  his  coming  to  judge  the  world  ;  hence,  if  we  could 
be  so  eagle-eyed  as  to  discern  them  now  that  are  hypocrites, 
we  should  exclude  them  now  ;  as  Christ  will,  because  they  have 
no  right ;  but  that  we  can  not  do ;  the  Lord  will  therefore  do  it  • 
for  his  churches ;  yet  let  the  churches  learn  from  this  to  do  I 
what  they  can  for  the  Lord  now.  _  -| 

There  is  a  fourfold  glory  of  Christ  shining  in  his  separating 
foolish  and  wise  at  the  last  day ;  which  when  churches  imitate   Sc 
now,  they  hold  out  now. 

First.  Hereby  he  shows  his  wisdom,  in  discovering  the  secrets 
of  darkness,  and  all  the  wily  knots  men  have  tied,  to  hamper  ^y^ 
themselves  in  their  own  miseries ;  so  churches  show  forth  this 
wisdom,  not  only  in  discovering  such  whom  you  may  feel  to  be 
hairy,  rough  Esaus  with  mittens  on,  but  such  as  have  Jacob's 
voice,  and  are  wily ;  when  the  secrets  of  Iris  spirit  are  discov- 
ered, they  will  say,  if  not 'proud  and  passionate,  God  is  in  you ; 
hence  the  wisdom  of  Christ.  Rev.  ii.  2. 

Secondly,  Hereby  the  Lord  Jesus  shows   his  holiness,  who 
withdraws  himself  from  those  that  are  foolish,  though  outwardly  "^ 
most  glorious  ;  for  he  will  be  sanctified  ;  so  the  churches  shadow 
out  the  holiness  of  Christ  herein,  who  arc  bound  to  be  holy  as 
he  is  holy. 

Thirdly,  Hereby  the  Lord  keeps  the  communion  of  his  saints    v 
pure ;  this  is  a  wonderful  glory  in  heaven,  that  only  the  elect 


< 


628  THE   PARABLE   OF 

and  faithful  of  Gkxl  shall  lie  down  together,  and  is  the  last  and 
greatest  glory  that  ever  shall  be  seen  in  this  world.  Rev.  xzi. 
27.  One  man  or  woman  secretly  vile,  which  the  church  hath 
not  used  all  means  to  discover,  maj  defile  a  whole  church,  and 
bring  it  under  wrath,  as  Achan,  and  make  work  and  sorrow 
enough  for  many  a  day  and  year  afler,  and  bring  that  blemish 
and  scandal  as  will  not  easily  be  worn  off  again,  and  then  men 
will  wish  that  they  had  kept  their  communion  pure. 

Fourthly.  Hereby  the  Lord  abundantly  vouchsafes  his  pres- 
ence to  his  people  in  heaven,  when  the  goats  are  separated; 
now  come  and  take  your  fill  of  love,  and  possess  your  kingdom ; 
80  the  church  hereby  gains  more  of  the  presence  of  Christ  Jesus 
in  public  and  private ;  when  Judas  is  gone  out,  now  Christ  com- 
forts the  hearts  of  his  disciples ;  when  the  Lord  hath  his  spouse 
alone,  he  sports  himself  with  her.  Is.  iv.  vU.  When  all  in  Je- 
rusalem are  holy,  there  shall  be  a  cloud  and  pillar  of  smoke  on 
aU  their  habitations.  And  therefore  not  only  the  churches 
should  do  thus,  but  a  godly,  holy  heart  will  desire  it;  it  is  the 
end  of  his  coming,  that  he  may  be  searched ;  better  had  men  be 
tried  and  examined  now,  than  by  Christ  another  day. 

Object  1.  But  we  must  look,  not  to  what  may  be  done,  but  to 
what  must  be  done ;  churches  have  power  to  cast  out  them  that 
be  bad ;  but  what  power  to  keep  out  them  that  be  baptized,  and 
have  a  name  to  be  good  ? 

Ans,  1.  Christ  doth  not  only  shut  out  harlots,  but  professing 
virgins  ;  which  example  is  to  be  imitated  now  so  far  as  we  cim ; 
for  on  the  same  ground  Christ  excludes,  we  have  the  same  if 
we  know  them. 

2.  The  apostle  is  punctual  for  it ;  (2  Tim.  iii.  5,)  speaking  of 
the  last  days,  "Having  a  form  of  godliness,  turn  away  from 
such."  He  saith  not.  Let  them  in,  and  turn  to  them ;  and  if 
they  prove  evil  members,  cut  them  off,  and  turn  them  from  you ; 
but  turn  away  from  them.  He  saith  not,  If  they  be  profane, 
or  not  baptized,  and  can  not  say,  I  was  humbled,  and  now  I  be- 
lieve ;  but  which  is  more,  if  they  have  a  form,  under  whase  gar- 
ments of  profession  you  will  ever  see  some  of  those  sores.  Ps. 
ii.  3. 

3.  Rev.  ii.  2.  It  was  accounted  part  of  the  i^nsdom  and  power 
of  grace  of  the  Ephesine  church  which  tried  them,  which  said, 
they  were  apostles,  and  had  found  them  liars.  They  could  not 
creep  in  there,  but  they  were  found  out. 

4.  In  the  Jerusalem  come  down  from  heaven,  it  is  part  of  the 
glory  of  it  to  cast  out  the  unclean  ;  but  (Rev.  xxi.  27)  **  nothing 
enters  therein  which  is  unclean  ; "  and  are  not  they  to  be  imitated 
now  in  their  glory,  who  are  set  out  for  that  end  ? 


THE   TEN   YIBGINS.  629 

5.  To  omit  all  other  proofs,  see  Ezek.  xliv.  8,  9.  The  apostle 
gives  a  sad  charge  ;  (Heb.  xii.  If5,)  "  Look  diligently,  lest  a  root 
of  bitterness  grow  up ; "  the  apostle  doth  not  say,  It  is  no  matter 
what  roots  you  set  in  Christ's  garden  ;  only  when  they  spring  up, 
and  begin  to  feed  and  infect  others,  then  have  a  care  of  them ; 
but  look  there  be  not  a  root  there  ;  truly  so  we  do  ;  for  they  tell 
us  they  believe  and  repent,  and  we  believe  them ;  other  strict 
inquiry  we  make  not.  O,  but  saith  he.  Look  diligently  to  it ; 
it  is  ill  counsel  to  the  gardener  to  say.  Have  a  care  to  weed  your 
garden  ;  but  it  is  no  matter  ;  God  looks  not  that  you  should  be 
careful  of  your  seed,  so  long  as  it  be  seed ;  nay,  the  Lord  that 
forbids  me  to  suffer  weeds  to  grow,  forbids  my  carelessness  in 
sowing  what  seeds  I  please. 

It  is  the  judgment  of  some  divines,  that  the  first  sin  of  Adai 
and  his  wife  was  in  suffering  the  serpent  to  enter  into  the  gai 
den  uncalled  for ;  the  ruin  of  a  church  may  be  the  letting  in  of 
some  one  ill  member. 

Object  2.  But  they  that  are  innocent,  and  say  they  believe, 
are  in  the  least  degree  of  probability  converted ;  and  the  best, 
we  are  but  certain  of  their  conversion  in  the  highest  degree  of 
probability  ;  and  therefore  may  both  sorts  be  admitted  ? 

Ans»  No ;  Paul,  may  fear  with  a  godly  jealousy  some  of  the 
Corinthian  church,  (2  Cor.  xii.  20,  21,)  and  may  know  some  to 
be  childish,  and  carnal,  and  weak,  yet  children ;  yet  he  calls 
them  all  saints,  and  dares  not  mince  his  speeches  with  such  no- 
tions of  probability ;  and,  (Heb.  vi.  9,)  *'  We  af  e  persuaded  better 
things  of  you."  A  moral  certainty  a  man  may  have,  and  should 
have,  of  all  church  members ;  a  certainty  of  faith,  conditional, 
though  not  absolute  ;  as  if  it  be  thus  as  they  say,  and  I  can  not, 
ought  not,  to  say  otherwise  of  them,  it  is  well  with  them. 

Object,  3.  But  the  primitive  church  never  received  in  any 
with  such  strict  confessions,  and  large  examinations ;  three 
thousand  in  a  day  were  admitted. 

An$,  I  remember  a  godly  divine,  in  answering  an  objection 
of  late  repentance  from  the  example  of  the  thief;  having 
whipped  it  with  many  other  rods,  at  last  lashetli  it  with  this ;  it 
is  an  extraordinary  case ;  and  hence  not  to  be  brought  in  for  an 
ordinary  example  ;  hence  he  speaks  thus :  When,  therefore,  the 
time  comes  that  Christ  shall  come  and  be  crucified  again,  and 
thou  one  of  the  thieves  to  be  crucified  with  him,  and  it  fall  out 
that  thou  be  the  best  of  the  two,  then  shalt  thou  be  saved  by 
Christ,  that,  despising  Christ  now,  puts  off  thy  repentance  till 
then  ;  so  I  say  here ;  there  is  somewhat  imitable  and  ordinary 
in  tlie  apostles'  example,  in  admitting  three  thousand  in  a  day, 

53  ♦ 


G30  THE  PARABLE   OF 

but  something  unusual,  and  far  dififerent  from  our  condition  now; 
and  therefore  this  I  would  say  when  the  time  comes,  that  the 
Spirit  is  poured  out  on  all  flesh ;  and  that  time  is  known  to  be 
the  spring  tide,  and  large  measure  of  the  Spirit,  when  ministers 
are  so  honored  as  to  convert  many  thousands  at  a  sermon  ;  and 
80  God  and  reason  call  for  quickness  when  elders  of  churches 
are  as  sharp  sighted  as  the  apostles ;  when  the  conversion  of 
men  also  shall  be  most  eminent,  and  that  in  such  places  where 
it  is  death  or  half-hanging  to  profess  the  Lord  Jesus,  as  that  thej 
shall  be  pricked  at  their  hearts,  gladly  receive  the  word,  lay 
down  their  necks  on  the  block,  cast  down  all  their  estates  at  the 
churches'  feet  out  of  love  to  Grod*s  ordinances ;  when  men  shall 
not  have  Christian  education,  the  example  and  crowd  of  Chris- 
tians from  the  teeth  outwardly  to  press  them  to  the  door  of  the 
church,  as  those  times  had  not ;  then,  for  my  part,  if  three 
hundred  thousand  were  converted,  I  should  receive  them  as 
gladly  and  an  manife.stly  as  they  receive  Christ ;  but,  truly,  there 
is  such  little  takings  now,  that  we  have  leisure  enough  to  look 
ui>on  our  money  ;  and  the  liypocrisy  of  the  world  gives  us  good 
reason  to  stay  and  see  ;  yet  we  grant  Simon  believes  also  ;  and 
if  lie  doth  deceive  the  apostles'  eyes  for  a  time,  let  him  come  in, 
and  t(^ll  him  of  his  gall  of  bitterness  afterward  ;  and  if  he  be 
not  obstinate,  hut  entreats  prayers,  charity  hopes  the  best,  and 
lets  him  stay  in.  Matt.  iii.  7. 

Object,  4.  \\\xi  you  may,  in  weeding  out  the  tares,  pull  up  the 
wheat,  and  keep  out  the  godly  in  such  strict  searchings. 

Ans,  1.  It  is  trur ;  and  the  want  of  tenderness  and  love  to 
them  that  be  Christ's  lambs  and  babes,  having  much  ignorance 
and  carnalness,  out  of  zeal  u\  some,  not  guided  aright ;  and 
pride  in  others,  despising  those  that  are  of  meaner  gifts  than 
theins<*lves;  or  because  of  some  weaknessi.'s,  which  if  thev  were 
convuiced  of,  would  ^oim  lament  and  amend  ;  and  to  be  so  rigor- 
ous toward  them,  will  not  be  suffered  by  Jesus  Christ,  il'  con- 
tinued in  by  churches  ;  hence  churches  must  be  watchful  agauist 
this  :  and  then,  — 

2.  If  they  follow  the  light,  are  weak  with  them  that  are  weak, 
and  strong  with  them  that  be  strong,  and  are  all  things  to  all 
men,  and  gain  all  to  Christ ;  look  as  the  receiving  of  ill  mem- 
bers shall  not  be  laid  to  their  charge  to  hurt  them,  so  nor  the 
excluding  of  some  that  are  good.  And  this  I  will  add,  the  l^rd 
may  see  in  some  good  people,  that  are  about  to  join  themselves 
to  the  church,  that  which  makes  them  tit  to  destroy  a  church, 
not  to  build  up  a  church ;  as  in  case  of  some  secret  sin  not  sutK- 
ciently  repented  of,  and  some  decay  of  the  tirst  love.   (Rev. 


THE  TEN   YIRGIKS.  631 

ii.  5,)  and  the  Lord  by  this  means  maj  recover  them  by  word 
or  rod  under  witness  of  the  church  against  them;  and  hence 
many  say,  If  I  had  then  come  in,  I  should  have  been  proud 
and  vile. 

Object  5.  But  there  are  many  odd  confessions  by  those  that 
are  received,  and  extravagant,  enlarged  discourses  of  the  set 
time  of  their  conversion,  and  their  revelations,  and  ill  applica- 
tion of  Scripture,  which  makes  such  long  doings,  and  are  weari- 
some and  uncomely. 

Ans.  So  I  would  say,  there  may  be  many  weaknesses  in  an  or- 
dinance ;  shall  I  therefore  despise  or  cast  off  an  ordinance  ?  I 
could  then  cast  away  all,  and  my  own  life,  and  soul  too  when  I 
had  done  ;  no,  lament  them  and  heal  them.  I  confess  it  is  not 
fit  that  so  holy  and  solemn  an  assembly  as  a  church  is,  should  be 
held  long  with  relations  of  this  odd  thing  and  the  other,  nor  hear 
of  revelations  and  groundless  joys,  nor  gather  together  the  heap, 
and  heap  up  all  the  particular  passages  of  their  lives,  wherein 
they  have  got  any  good ;  nor  scriptures  and  sermons,  but  such 
as  may  be  of  special  use  unto  the  people  of  God,  such  things  as 
tend  to  show.  Thus  was  I  humbled,  then  thus  I  was  called,  then 
thus  I  have  walked,  though  with  numy  weaknesses  since ;  and 
such  special  providences  of  God  I  have  seen,  temptations  gone 
through  ;  and  thus  the  Lord  hath  delivered  me,  blessed  be  his 
name,  etc. 

I  have  done :  let  all  God*s  people,  watchmen  on  Grod*8  walls, 
still  be  watchful  and  careful ;  there  be  temptations  enough  to 
make  men  fill  and  pester  God*s  house  with  swine ;  one  hath  his 
friend,  and  his  affection  leads  him ;  another,  he  is  a  man  of  es- 
tate, and  his  money  is  in  the  mouth  of  his  sack ;  another  thinks 
there  is  one  bad  enough,  but  we  shall  do  well  enough  with  them ; 
O,  take  heed  of  these  things  ;  methinks  a  godly  man  should  ab- 
hor the  opinion,  at  least,  if  it  was  but  for  this  reason,  viz.,  it  is 
so  suitable :  FinL  To  a  proud  man  ;  shall  I  stoop  to  churches, 
and  give  an  account  of  my  heart  and  course  to  them  ?  I  am  as 
good  as  they.  Secondly.  To  apostates  from  churches ;  who 
when  they  are  gone,  then  they  give  way  to  these  conceits.  You 
are  too  strict,  and  are  loth  to  confess  their  falls  afterward 
Thirdly,  And  libertines,  who  cry  out,  Why  shut  you  your  gates 
60  close,  that  swine  and  sheep,  sheep  and  goats,  and  all  their 
herds  and  herdsmen  come  not  in  ?  No,  the  Lord  will  separate 
one  day ;  do  what  you  can  therefore,  you  that  are  in  Christ's 
stead  now. 

U$e  4.  Boast  not  of  church  privileges  only ;  I  am  a  church 
member,  and  now  all  is  well ;  say  not,  '*  We  have  Abraham  to  our 


II 


682  THE    PARABLE    OF 

father ;  *'  cry  not,  The  temple  of  the  Lord,  and  all  the  Christians 
in  the  church  think  well  of  me ;  foi/Christ  Jesus  will  make  a  sep- 
aration one  day,  (all  is  not  lish  that  comes  to  the  net,)/and  then 
better  never  have  known  what  church  fellowship  means,  and  yet 
be  all  the  while  a  stranger  to  Christ ;  thou  thinkest  all  have 
given  their  approbation  of  thee ;  so  in  charity  they  may  ;  but 
yet  it  may  be  some  have  had  secret  fears,  and  doleful  thoughts 
of  thy  estate  ;  and  what  have  they  done  ?  Even  as  we  do  with 
those  we  can  not  cast  by  any  inferior  courts ;  we  put  them  over 
to  be  tried  by  the  highest  court  of  the  kingdom ;  and  that  is  very 
dreadful  if  their  case  be  bad  ;  so  here  ;  one  thinks  it  a  shame  to 
live  out,  and  hence,  for  to  serve  his  honor,  sets  himself  up  there ; 
another  wants  marriage,  and  that  is  the  way  to  it ;  another  thinks 
of  his  gain  in  a  town,  in  fields,  or  in  shop,  hence  desires  it ; 
another's  conscience  is  only  troubled  for  want  of  a  sacrament, 
hence  would  come  in,  and  there  they  sit  still ;  O,  take  heed 
of  this. 

Use  5,  Hence  see  there  is  need  of  conversion  in  some  church 
members  :  Did  you  ever  see  a  church  member  converted  ?  said 
one,  as  if  then  the  bitterness  of  death  was  past,  when  once  in  tho 
church  ;  some  should  look  about  them  herein  ;  I  will  only  give 
this  rule  :  Be  always  converting,  and  be  always  converted ;  turn 
us  again,  O  Lord.  When  a  man  thinks,  1  was  himibled  and 
comforted,  I  will  not  lay  all  by,  and  so  live  on  old  scraps,  0, 
beware  of  that  frame  ;  not  that  a  Christian  should  be  always 
pulling  up  foundations,  and  ever  doubting ;  but  to  make  sure,  be 
always  converting,  more  humble,  more  sensible  of  sin,  more  near 
to  Christ  Jesus  ;  and  then  you  that  are  sure  may  be  more  sure ; 
and  you  that  are  not  may  be  sure  indeed. 

Use  6.  Of  thankfulness  to  all  God's  people  called  to  Christ,  that 
he  should  makt;  a  separation  between  you  and  others  ;  this  is  the 
wonder  and  diamond  of  God's  ring  of  love  compassing  all  the 
saints,  in  separating  them  from  others.  Mai.  i.  l—S,  *'  Was  not 
Esau  Jacol;i's  brother  ?  yet  I  loved  one  and  hated  the  other." 
Ps.  Ixxviii.  G7,  68,  "  lie  chose  not  the  tribe  of  Ephraim,  but 
Judah ; "  and  there  was  Sion,  and  there  David  ;  so  for  the  Ijord 
to  choose  thee,  and  leave  so  many  thousands  in  the  world,  is 
mercy  ;  but  to  choose  thee,  and  leave  many  of  the  town  where 
thou  livest,  that  is  more  ;  that  had  some  means,  and  were  better 
in  birth,  place,  and  parts,  than  thou  ;  but  to  choose  thee  from 
thy  friends,  two  grinding  in  a  mill,  and  lying  in  a  bed,  one  taken, 
the  other  left,  is  more  ;  but  of  professors,  and  glorious  ones  too, 
whom  thou  dost  highly  esteem,  to  choose  thee,  and  leave  them ; 
to  open  to  thee,  and  shut  the  door  against  them,  this  is  indeed 


THE   T£N   YIHGINS.  653 

wonderful.  If  thou  art  one  of  these,  he  hath  made  thee  thank- 
ful for  it :  O,  this  is  the  mark  and  crown  of  glory,  and  fruit  of 
the  Lord's  old  love,  for  his  opening  of  thy  eyes,  and  changing 
thy  heart,  and  giving  thee  rest  and  peace  on  his  Son. 

Ver.  18.     Watch. 

Ohserv.  That  all  the  churches  of  God  are  bound  to  be  very 
watchful,  by  considering  the  parable  of  these  foolish  virgins. 

Quest.  1.  Against  what  shall  they  watch  ? 

Ans,  1.  Against  security,  and  dead-heartedness. 

2.  Against  slightness  and  shallowness  of  the  work  of  grace 
in  them. 

Quest.  2.  For  what  should  they  watch  ? 

Ans.  For  the  blessed  appearing  and  glorious  coming  of  Christ 
Jesus.  At  his  first  coming,  (1  Pet.  L  10-12,)  they  searched 
after  and  waited  for  his  coming,  and  rejoiced  to  see  that  day  i 
so  should  we  now  for  his  second. 

Use.  Of  exhortation  to  these  churches  in  New  England.  O, 
be  watchful. 

I^irst.  Against  security  :  Motives. 

1.  Because  it  is  the  last  sin,  as  you  have  heard,  which  sur- 
priseth  saints ;  a  Christian,  at  first  conversion,  strives  and  gets 
mastery  over  many  sins,  but  some  are  very  hard,  that  he  can 
not  overcome  them  ;  and  because  he  can  not,  hence,  like  the  Is- 
raelites, he  is  ready  to  think  the  worst  is  past,  and  I  can  not  be 
better ;  and  hence  lies  secure,  and  makes  truce  with  sin. 

2.  It  is  a  very  dangerous  sin ;  what  temptation  may  not  a 
man  fall  into,  and  be  overcome  with,  when  he  is  sleepy  and 
secure  ?  A  strong  man  that  is  asleep,  may  not  a  child,  any  weak 
enemy,  cut  his  throat,  or  pick  his  pockets  ?  it  may  be  when 
awakened  he  may  recover  his  losses,  but  it  is  sad  for  the  present 
with  him  ;  so  here. 

3.  It  is  a  most  bewitching  sin  ;  because  nothing  is  so  sweet  as 
sleep,  and  the  sweeter  the  stronger,  and  the  worse. 

4.  It  is  the  temptation  of  this  place.  1.  Because,  when 
churches  grow  secure,  then  all  begin  to  slumber ;  else  one  might 
awaken  alL  2.  Because  here  is  peace ;  we  have  our  ease,  and 
our  pillows,  and  feather  beds,  and  are  out  of  the  noise  of  perse- 
cution, and  hence  sleep,  and  watch  not ;  are  secure,  and  dead- 
hearted,  and  pray  not ;  our  hearts  die,  and  prayers  die  by  this 
means.  3.  Because  of  many  sad  wearisome  trials  and  heavy 
loads ;  it  is  hard  to  live  for  some,  and  their  bodies  are  weak, 
and  cares  and  distractions  many,  and  griefs  from  servants'  rude« 


634  THE   PARABLE    OF 

ness,  etc,  exceeding,  and  debts  come  upon  men,  and  sorrow 
made  the  disciples*  eyes  heavy.  Luke  xxii.  45.  The  poor  laden 
horse  when  spur-galled,  and  the  load  heavy,  and  legs  weary, 
he  will  lie  down  in  the  highway  till  rest  and  provender  be 
given  him. 

5.  O,  therefore  blessed  are  ye  if  you  endure  temptation,  and 
watch  one  hour  in  this  place  and  time.  I  tell  you,  the  Lord 
will  set  thee  down,  and  serve  thee,  and  give  thee  what  thoa 
callest  for. 

Secondly.  Against  slightness,  and  a  hoverly  work.     Motives: 

1.  ]Many,  looking  after  Christ,  deceive  themselves  here  ;  here 
is  their  wound ;  they  have  some  taste  of  sin's  bitterness,  and 
some  taste  of  Christ^  and  some  affections ;  but  the  life  of  Christ 
they  want ;  not  that  all  must  have  the  same  measure  ;  but  con- 
sider of  what  hath  been  opened  to  you  :  O,  these  colors,  forms, 
and  figures,  and  images,  and  pageants,  and  pictures,  and  names, 
and  paints,  and  gildings,  are  the  undoing  of  many. 

2.  Consider  the  example  of  David,  who,  though  a  prophet, 
yet  desires,  "  O  that  I  might  see  the  Lord  in  his  house  !  "  Paul 
reached  after  more  and  more ;  as  for  his  prize,  he  made  work 
of  it. 

3.  Christ  is  full,  and  hath  enough  Spirit ;  O,  therefore,  seek 
for  more  !  if  you  know  this  gift,  and  ask,  he  will  give  rivers  of 
wat^^rs  :  young  Christians,  look  to  yourselves  as  you  wax  old; 
what  is  become  of  your  gold  ?  why  doth  copper  appear  now,  in 
comparison  of  what  it  hath  been  (it  may  be)  formerly  ? 

Thirdly,  For  Christ's  coming :  Motives. 

1.  This  is  the  beginning  of  glory  ;  Adam  looked  only  for  his 
happiness  in  an  earthly  paradise,  but  you  are  heirs  of  a  heav- 
enly. Tit.  ii.  13. 

2.  You  have  nothing  else  to  look  for ;  if  only  of  the  things 
of  this  world  you  might  look  for  your  portion  here,  it  were 
another  matter ;  but  now  when  called,  justified,  sanctified,  sin 
warring  against  thee,  and  nothing  but  thy  body  and  breath  be- 
tween thee  and  Christ ;   O,  look  after  it. 

3.  Sorrows  in  the  country  cry  for  it ;  we  think  within  a  few 
years  the  land  will  bo  out  of  heart,  and  want  of  clothes,  or  not 
money  to  buy,  or  pay  debts,  and  this  and  the  other  evil  will  en- 
sue ;  so  for  particular  persons,  what  shall  I  do  hereafter  ?  etc. 
True,  but  glory  will  pay  for  all  at  Christ's  coming. 

4.  All  saints  ever  looked  for  this  long  ago ;  the  Corinthians, 
(1  Cor.  i.  7,)  and  the  Thessalonians,  (1  Thess.  i.  nit.,)  and  the 
Philippians,  (Phil.  iii.  20,  21  :)  grace  teacheth  men  so  to  do, 
(Tit.  ii.  13,)  and  promise  of  mercy  is  made  to  such  only,  (HeU 


THE   TEN    VIRGINS. 


685 


IX.  ult, ;)  and  hence  (Rev.  xxii.)  the  church  cries  out,  ^  Come, 
Lord,  come  quickly ; "  O,  wait  for  this  tim^  when  he  shall  re- 
deem, comfort,  glorify,  free  from  all  snares  and  sins,  if  no  hope 
in  this  life,  of  all  men  most  miserable ;  some  young  ones  think 
it  is  too  soon ;  old  men  that  are  near  do  it ;  many  have  busi- 
nesses, and  can  not;  can  not  you  carry  it  to  the  fields  and 
rejoice  in  expectation  of  this,  but  must  be  always  cast  down,  etc  ? 
O,  teach  it  your  children,  speak  of  it  one  brother  to  another  ; 
some  of  you  are  poor  and  mourning ;  O,  be  comforted  ;  it  is  for 
your  sake  Christ  will  come,  and  refresh,  and  wipe  away  your 
tears. 

Thus  I  have  finished  this  parable ;  there  are  divers  and  many 
interpretations  hereof  given  by  some,  but  I  speak  what  I  believe ; 
I  differ  in  nothing  but  ever  gave  reason. 

And  verily  if  you  regard  not,  the  Lord  shall  bring  all  these 
things  as  witnesses  against  you  another  day  ;  I  believe  it  shall 
not  be  without  some  fruit ;  give  him  the  glory  that  gives  it. 


END    OK    VOLLMK    II. 


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